^■'■^'j^ua^^jiwW^jV  uA.  'jCll.  Jz->  ^. 


BRINLEY.  . 


^  / 


m^hn^I]^'^ ' 


/,      :> 


'US'^J 


I 


\  >■ 


SEVEN 

S  E  R  M  O^  S 


Upon   T  n  e» 


Following  Subje(B:s  ; 


vi'f'.- 


The   DIfFerence  betwixt  Truth 


Obje(!:\ionr?p^ered . 


The  Love  of '^GJd; 
The  Love  of  ourTNeighbour," 
The  firft   and  great   Command; 
ment,  ^V.  . 


/and     Fahhood,    Right    and 
Wrong. 
The  natural  Abilities  of  Men  for 
.  difcerning  thefe  Differences. 
The  Right  and  Duty  of  private 
Judgment* 

Preached 

At   a   Lecture   in    the   Weft   Meeting-Houfe 
In  Bos  T  0  N, 

Begun  Xhs  firft  Thurfday   in   June,  and  ended  the  laft  Thurfday 

In  Augujiy   1748. 


By  Jonathan  Mayhew,  A.  M. 

Pallor  of  the  Weft  Church  in  Bofion. 


^^ 

BOSTON,  N.  E.  rf 

Printed  and  Sold  by  'Rogers  and  Fowle  in  Queen-rtreet. 

"^     MDCCXLLX. 


ELEGANT  EXTRACT. 
There  is  a  limit,  acrofs  vthlrh  n.o«  - 

guide  or  to  inrorm  him  ^      obfervat.oo  to 

«ach  of  h,s  hand.     He  cao  fmell  a  flower  ^ar  i^ 
prefented  to  b,^.     He  can  tafte  the  food  thaf 
Uiure  h:m      He  can  hear  a  f.und  of  crrtain  pitch 
«nd  .ntenfuy;  and    fo  mnch  does  this   fenfe  of 
hearing  w.jcn  j,_,s  mtercourfe  u^ith  eternal  nature 
fhat  from  ihe  d.ftance  of  «iles,  it  can  bring  h  m 
m  an  occational  intimation. 
•    Bui  of  all  the  tracks  of  conveyance  ^.hich  God 
Ijas  be.n  pleaft^d  to  op.n  up  bet«.een  the  mind  of 
man  the  theatre  by  whkh  he  is  forrounded    there 
is  non-  by  which  he  fo  TnultipHe#his  acquaintance 
witn  the  rtcn  and  varied  creation  on  every  fide  of 
lum,  as  by  the  organ  of  the  eye.     It  is  this  which 
gives  to  him  his  laftieft  command  over  the  fcewe- 
r y  of  natere.     It  is  this  by  which  fo  broad  a  range 
of  obfervation    is    fabmitted  to    him.      It  is    this 
which  Bnableshim,  by  the  adlof  a  Angle  moment, 
to  fend  an  exploring  look  over  the  f^^face    of  an  I 
annplc  territory,  to  crowd  his  mind  with  the  whole' 
affembly  of  its  objedls,  and  to  fill  his  vifion    with 
ihofe  "cuuntlefs  hues  which  diverfify  and  adorn  it. 
It  is  this  which  carries  him  abroad  over  all  that  is 
fublimc.inths  immenfity  of  diftance?  which  fets 
hi(n  as  it   were   on    an  elevated   platform,  from 
whence  he  maycaft  a  furveying  glance  ov«r  the 
arena  of  innumerable  worlds ;  which  fpreads  be- 
fore him  fa  mighty  a  province  of  contemplation, 
that  the  earth  he  inhabits  only  appears  to  furnilh 
him  with  'he  pedeftal  on  which  he  may  ftand,  and 
from  which  he  «ay  defcry  the  wonders  of  all  that 
magnificence  which  the  Divinity  has   po«red    fo 
abundantly  around  him.     It  is  by  the  narrow  o'jt. 
let  of  the  eye,  that  the  mind  of  man  takes  its  ex- 
curfive  flight  over  ihofe  golden  tracks  where,    in 
all  the  exhauftlcffnels  of  creative  wealth,  lie  fcat- 
tered  the  funs,  and    fyftsms  of  aftronomy.     But 
oh  1  how  good  a  thing  it  is,  &  how  becoming  \\e\l, 
for   he  philofopher  to  be  humble  even   amid   the 

■Xuin.jO   Slip    _ 

/.:F7  .IV  .IJKUOJIV 

•  .  -CIV  ■•riafiH  - ixS  KHor 


To   Thi^ 


Christian  Society 

Ufually  worfhipping  in   the  Weft 
Meeting-Houfe  in  Eojlony 

'T^HESE  Sermons,  at 
firfl  preached,  and 
now  publifhed,  at  their 
Requeft,  are  humbly  in- 
fcribed,  in  Acknowledg- 
ment of  their  Kindnefs 
and  Generofity  to 


The  Author 


THE 

CONTENTS. 

HE    Four     Hrft    Sermons,    on    Luke    XII. 


T 


54 51- 


SERMON    I. 

Concerning  the  difference  betwixt  truth   and   falfhood, 
right  and  wrong  Page  i 

SERMON    II. 
Concerning  the   natural  abilities  of  men   for  difcerning 
thefe  differences  22 

SERMON     III. 
Concerning  the  right  and  duty  of  private  judgment  in 
religious  matters  41 

SERMON     IV. 
Objeflions  againft  the  right  and  duty  of  private  judg- 
ment, conlidered  6^ 

The  three  laft  Sernions,  on  Matthew  XXIl. 

37 41- 

SERMON    V. 
Concerning  the  love  of  God  S9 

SERMON     VI. 
Concerning  the  love  of  our  neighbour  i  n 

SERMON    VII. 

Upon  what    account    the   love  of    God  is  termed  the 

firjl  and  great  commandment  131 

On  thefe  two  commandments  {viz.  the  love  of  God  and 

of  our   Neighbour)    hang    all  the  law  and  the  pro- 

■phets  139 

On  thefe  two   commandments   hangs  all   the  gofpel  of 

Jefus  Chriff.  143 


■^ft'he  principal  En-ata  of  the  Prefs,  are  as  follows, 

PAGE  16,  rroe^i,  for  ne,  read  no.  P.  26,  1.  10,  for  in,  read  is. 
P.  47,  1.  18,  infert  the  particle  «,  before  third.  P.  98,  I.  7,  from 
the  bottom,  dele  do  with,  after  to.  P.  137,  1.  8,  for  he,  read  tney. 
P.  150,  1.  17,  f.o-n  the  bottom,  read  natural  and  moral.  P.  152,  1.  19, 
read  ipeculative  belief.  P,  155,  1.  10,  read  the  fables.  P.  157,  1.  2, 
*nd  1.  7,  from  thebottom,  for  ivilds,  read  ivindu 


THE 

Difference  betwixt   Truth   and 
Falfhood,  Right  and  Wrong, 

^' 'jM* 'iri' 'ivi*  %*  w  %**)[(* 'iri*  "ir^ 

Sermon    I. 

•w  %iv  'vB^  "w  'Jiy  "J^  'jy  *^y  '^^  *^y  "w*  "viv  "mv*  "vd/*  'uv*  '\&r  ^/v 

LUKE    XII.  54 57. 

'^wi  y&^  faid  alfo  to  the  people^  When  ye  fee  a   cloud  rife 

out  of  the  wefly  firaightway  ye  Jay,   There  cometh  a 

fhower  •,    and  fo  it  is. 
'And  when  ye  fee  the  fouth  wind  blow,  ye    fay.  There 

will  be  heat  %    and  it   cometh  to  pafs. 
Te  hypocrites,  ye  can  difcern  the  face  of  the  Jky,  and  of 

the  earth  :    but   how  is    it,  that  ye    do     not  difcern 

this  time  ? 
Tea,  and  why  even  of  your  felves  judge  ye  not  what  is 

right  ? 

THESE  are  the  words  of  our  Lord   Jefus 
Chrift  :    and  the  occafion  of  them  feems  to 
have  been  as  follows —  He  had  been  preach- 
ing the  gofpel  in   Jerufakm,  and  the  neigh- 
bouring cities  of  the  Jews  ;  and  had,  by  the 
purity  of  his  do6lrine,  the  hoiinefs  of  his  life,  together 
with  the  nature  and   number  of  his  miracles,  convinced 
many  perfons,  that  he  was  the  Meffiah  that  was  to  come, 

B  and 


2   Difference  betwixt  Truth  a?id  Falpoody 

and  that  they  were  not  to  look  for  another.  However 
the  chief  of  the  Scribes  and  Pharifees  rejedled  him  as  an 
impoftor,  attributing  his  miraculous  works  to  the  power 
of  magic^  or  his  fuppofed  familiarity  with  evil  fpirils. 

Now  it  is  eafy  to  fee  what  an  influence  this  condu(5t 
oF  the   Scribes  and   Pharifees  in    vilifying   our  blefled 
Saviour,  muft  unavoidably  have  upon  the  generality  of 
the  people.     P'or  they  were  in  the  higheft  efteem  amongft 
the   Jews,  both  becaufe  they    were  fuppofed  to  have  the 
deepeft   infight  into   things  of  a  religious  nature,  and, 
at   the  fame   time,   to  be    men  of  extraordinary  piety. 
This    favourable  opinion  concerning   them,   was  indeed 
ill-grounded.     But  they  had  the  talent  of  impofing  upon 
the  people,  in   great  perfeflion  ;    and,  in  facft,   managed 
matters  with  fo  much  craft  and  fubtilty,  that  they  were 
thought   almoft  the  only    faints  in   the  world,   and  the 
great  oracles  to   be  confulted  upon   all  occafions.     The 
people   placed  an  implicit   faith  in  their  dogma's  and 
decifions.      Nothing  was   thought   to  bear  the  genuine 
llamp  of  truth,  unlefs   they  had  had  the  coining  of  it : 
And  their  cenfure  of  any  particular  perfon,  or  dodlrine, 
was  fufFicient  to  make   either  of  them  odious  to  the 
multitude. 

When,  therefore,  thefe  infalliable  guides  ftigmatizcd 
our  Lord  as  an  ill  man  ;    when  they  reproached  him  as 
one,  who,  without  any  reafon  or  authority,  was  attempt- 
.ing  to  difcredit  certain  opinions  which  they  had  received 
to  have  and  to  hold  from  their  fore-fathers  \    when  they 
accufed  him  of  making  innovations  in  the  old  eftablilhed 
religion,  to  the  great  hazard  of  the  fouls  of  men  -,    I  fay, 
when  they  talked   and  railed  in  this  pious  firain,  it  gave 
a  general  alarm  to  the  people,   efpecialiy   to  the  fuperfii- 
tious  vulgar  -,    and  expofed  our  Lord   to  their  contempt 
and  hatred  and  infults.     They  gave  themfelves  no  far- 
ther trouble  to  inquire  into  the  grounds  of  his  pretenfions 
to  the  mejfiah-fhip ',  concluding  that />^  mull  needs  be,  a 

deceiver. 


Riorht    and  W?'0}ior. 


c> 


deceiver,  who  was  condemned    by   fucli  a   learned  and 
holy  body  of  men,  as  that  of  the  Scribes  and  P bar i fees. 

Few  of  them  condcfcended  fo  far  as  to  come  and 
hear  him  preach,  (  this  being  reprefented  to  them  as 
dangerous )  that  fo  they  might  know  what  he  had  to 
fay  for  himfclf :  and  thofe  that,  did,  came  rather  as 
fpies,  that  they  might  find  occafion  to  cavil,  and  to  ac- 
cufe  him  to  the  Priejis  and  Pharifees,  than  with  fucii 
an  unprejudiced  and  candid  difpofition  as  became  inquirers 
after  the  truth. 

But  although  the  generality  of  the  Jews  were  fuch 
abje(5b  flavcs  to  the  di<5>ates  of  their  fpiritual  inftruc- 
tors,  never  daring  to  hefitate  concerning  the  truth  of 
what  they  aflferted  upon  religious  fubjedts,  but  receiving 
every  thing,  how  abfurd  foever,  with  all  the  humility 
of  implicit  faith  -,  yet  it  feems,  that  in  their  temporal 
and  worldly  concerns,  they  were  cautious  enough. 
Here  they  were  not  fond  of  taking  up  fatisfied  with 
any  man's  word  ;  but  were  forward  to  think,  inquire 
and  judge  for  themfelves. 

This  is  a  fliort  charader  of  the  people  to  whom  our 
Lord  fpeaks  in  the  text.  And  this  being  kept  in  view, 
his  addrefs  will  appear  very  natural  and  feafonable.  — 
y^nd  be  /aid  alfo  to  the  people  JVben  ye  fee  a  cloud  rife  out  of 
the  weft,  firaigbtway  ye  fdy^  There  cometh  a  fijower  -,  and 
fo  it  is.  And  when  ye  fee  the  fouth-wind  bloWy  ye  fay 
there  will  be  heat  -,  and  it  cometh  to  pafs.  Ye  hypocrites^ 
ye  can  difcern  the  face  of  the  /ky,  and  of  the  earth  :  but 
how  is  ity  that  ye  do  not  difcern  this  time  ?  Tea,  and  whjf 
even  of  your felves  judge  ye  not  what  is  right? 

These  Words  feem  to  be  very  plain  of  themfelves  i 
but  the  fenfe  of  them  may  be   exprefled  more  at  large 
An  the  following  paraphrafe,— 

*<  And 


4  Difference  helwixt  Truth  a7tdFalJhood^ 

"  And  after  thefe  things,  Jej'us  addreffed  himfelf  to 
"  the  Jews^  who  were  generally  prejudiced  againfl  him, 
"  thro*  their  blind  attachment  to  their  fpiritual  guides  ; 
"  and  faid  —  Ye  that  fufFer  yourfelves  to  be  led  blind- 
"  fold  by  others,  with  regard  to  me  and  my  doflrine, 
"  and  things  of  a  religious  concern  in  general,  are  never- 
"  thelefs  fagacious  enough  in  matters  of  equal  difficulty, 
**  and  much  lefs  importance  —  Ye  are  apt  and  fkilful 
"  enough  at  diftinguifliing  the  figns  and  tokens  of 
"  things  that  are  to  come  to  pafs  in  the  natural  world, 
"  in  which  your  prelent  intereft  is  concerned,  f  Ye 
"  can,  (  for  example  )  by  obferving  the  colour  of  the 
"  fky,  and  the  blowing  of  the  wind,  form  a  true  judg- 
"  ment  concerning  the  future  change  of  the  weather. 
"  How  comes  it  to  pafs,  then,  ye  deluded  hypocrites, 
"  that  amidft  all  your  fagacity  in  things  that  relate  to 
"  the  prefent  world,  ye  are  ftill  blind  and  undifcerning 
*'  in  things  of  a  religious  nature  ?  why  do  not  ye  that 
"  can  prefage  various  changes  from  the  appearance  of 
*'  the  earth  and  heavens,  difcem  alfo  the  periods  and 
"  revolutions  of  things  -,  the  various  difpenfations  of 
*'  providence  in  the  moral  world  ?  In  particular,  how 
*'  comes  it  to  pafs  that  ye  do  not  diftinguifh  the  prefent 
*'  feafon,  in  which  God  is  erecting  a  new  difpenfation, 
**  to  fucceed  that  of  Mofes  ?  There  are  figns  and  tokens 
*'  enough  to  convince  you  that  fuch  a  revolution  is  now 
*'  taking  place,  if  ye  would  but  examine  them  atten- 
"  tivcly.  Why,  then,  will  ye  fuffer  yourfelves  to  be 
"  blinded  by  the  auiliority  of  the  Priejls  and  Pharifees, 
"  when  God  has  given  you  fufficient  abilities  to  gain  the 
**  knowledge  of  the  truth  ?  Why  will  ye  not  exert  your 
'•  own  faculties,  and  judge  for  yourfelves  what  is  true 
*'  and  right  in  this  matter,  as  ye  do  in  things  of  a 
*'  v/orldly  nature  ?  " 


f  See  Dr.  Clarke's  parapbrafe. 

Thus 


Right  a7id  JVrong.  ^, 

Thus  I  have  endeavoured  to  give  a  true  idea  of  the 
original  fcope  and  meaning  of  the  words  which  I  have 
chofen  for  the  fubjecfl  of  my  prefent  difcourfe.  I  fliall 
now  wave  every  thing  in  them  peculiar  toj  the  time  and 
circumftances  wherein  they  were  fpoken  ;  and  obferve 
from  them  feveral  univerfal  truths  which  concern  all 
times   and  perfons  and  places  alike. 

As 

I.  That  there  is  a  natural  difference  betwixt  truth 
and  falfhood,  right  and   wrong. 

II.  That  men  are  naturally  endowed  with  faculties 
proper  for  the  difcerning  of  thefe' differences. 

III.  and  lajlly^  That  men  are  under  obligation  to  ex- 
ert thefe  faculties  -,  and  to  judge  for  themfelves  in  things 
of  a  relisious  concern. 


'O' 


I.  Then,  there  is  a  natural   difference  betwixt  truth 
and  falfhood,  right  and  wrong.  —  Why  even  of  yourfelves 
judge  ye  not  what  is  right  ? 

By  what  is  rights  it  is  probable  that  our  Saviour  here 
more  immediately  intends,  what  is  true  •,  for  his  difcourfe 
in  this  place  turns  upon  examining,  judging,  and  inferring 
one  thing  from  another.  But  whether  by  this  term  we  ^^yf- 
underfland,  what  is  true  in  theory,  or  what  is  right  in  -^ 
praBice,  it  will  come  to  much  the  fame  thing  at  laft; 
for  there  is  an  infeparable  connexion  betwixt  them.  If 
certain  things  are  true  in  fpeculation,  there  mull  be  fome 
correfpondent  fitncfs  of  aflions  refulting  therefrom. 
And,  on  the  other  hand,  if  any  thing  be  allowed  fit  in  a 
pradlical  fenfe,  that  fitnefs  or  rightnefs  muft  be  founded 
in  certain  truths  and  relations  before  fubfiffing.  I  fhall, 
therefore,  take  it  for  granted,  that  the  text  fuppofe?. 
That  there  is  in  nature  both  a  True,  as  diflinguifhed  from 
fpeculative  Error  j    and  a  Right,  as   diflinguifhed  from 

Wrong 


4-    ■ 


6  Difference  letwlxt  Truth  a7id  Falpoody 

Wrong  in  Condu^f.     And  the  remainder  of  this  difcourfe 
•will  be  taken  up  with  thefe  important  diftindions. 

Indeed  the  fpending  of  time  to  prove  that  there  are 
really  fuch  differences  as  thofe  mentioned,  may  appear 
to  fome  to  be  rather  childiih  impertinence,  or  formal 
trifling,  than  a  proper  employment  for  reafonable  Crea- 
tures, it  being  fuch  a  plain  and  obvious  truth.  However 
it  is  to  be  remembered,  that  no  notion  is  too  abfurd  to 
deferve  to  be  refuted,  while  fome  are  abfurd  enough  to 
propagate,  and  others  to  believe,  it  :  efpecially  if  it  be 
fuch  an  one  as  flrikes  at  the  root  of  all  religion,  and 
every  thing  wherein  the  happinefs  of  mankind  confifts. 

And  fuch  is  the  notion  of  an  abfolute  indifference  in 
nature  with  relation  to  truth  and  falfliood,  right  and 
wrong.  For  this  being  allowed,  it  follows  that  we  have 
no  invariable  rule  of  life  and  condudl.  No  man,  upon 
this  fuppofition  is  under  a  poffibility  either  of  judging  or 
afling  amifs  -,  or  of  the  contrary.  Each  man  thinks  as 
juftly  as  another,  how  contrary  foever  his  fentiments  are  : 
And  fo  alfo  each  one  a5is  as  rightly  as  any  other,  let  him 
a6t  how  he  will.  This  is  to  make  fhort  Vv'oik  with  all 
queftions  and  debates  concerning  truth,  religion,  and  the 
rule  of  human  condudl  :  it  fuperfedes  all  inquiries  about 
them,  by  prefuppofing  that  they  have  no  exiftence  but  in 
the  idea  of  certain  doting  men  who  have  employed 
themfelves  in  inventing  arbitrary  diftindlions. 

There  feem  to  have  been  two  [pedes  of  Scepticks  In 
the  World  :  one  of  which  exploded  the  whole  notion  of 
truth  and  right,  as  oppofed  to  falfliood  and  wrong  con- 
du6t  :  and  another  which  feemingly  allowed  fuch  differ- 
ences to  have  an  exifl:ence  in  nature  •,  but  held  it  impof- 
fible  for  us  to  difcern  them.  It  is  only  the  firft  of  ihtk 
opinions  that  we  are  concerned  with  at  prefenc ,  the  latter 
will  be  confidered  in  our  next  difcourfe. 

To 


Right  and  Wrongs  j 

To    begin    with  truth  —  Notwithftanding  what  fome 
are  pleafed  to  pronounce  with  their  lips  concerning  tl-,e 
indifference   of  truth    and  falfhood,  it  is  hardly  poITible 
but   that  their    hearts  fliould   be  at   variance    with  their 
mouths,  and  give  them  the  lie,    even  while  they  arc  de- 
nying there   is  any  fuch   thing  as  faljhood.     For  if  there 
be  any  thing  exijling,  (  which  furely  no  body  wa«  ever  fo 
abfurd    as    to   deny  )  there  muft  neceffarily   be  fuch    a 
thing  as  truth  ;     truth,  as  abftraded  from  mind  or  intel- 
ligence,  being  nothing  diftind  from  the  real  nature  and 
properties   of  things   exifting.     Whatever   exifts,    has  a 
real  exiftence  ;    and  if  fo,  it  cannot  be  true  that  it  has  no 
exiftence.     Whatever   has   a  being,    mufl:   alfo  cxilt   in 
fome  certain^    determinate  'manner  ;      with   fuch  and   fuch 
properties,  affcdrlons  and  attributes  ;  with  fuch  and  fuch 
proportions,  afpeds  and  relations.     And   we  can  as  little 
alter  thefe   by  our  opinions,  as  we   can  caufe  the  things 
themfelves  to   exift  and    not    exift,  alternately,   as   our 
thoughts  vary   concerning  them.     Thus  truth  is   fome- 
what  determinate  in  itfelf  ;    it  exifts  indpendently  of  our 
notions  concerning  it  :    And   the  precife  boundaries  be- 
twixt that,  and  falJJjood,  are  alfo  determined  by  the  real 
nature  and  properties  of  thing?,  whether   they  are  per- 
ceptible to  us,  or  not. 

Truth,  as  it  exifts  in  the  mind,  is  nothing  but  the 
perception  or  knowledge  of  that  independent  truth  now 
mentioned  ;  or  a  knowledge  of  things  as  they  really 
exift.  And  as  it  relates  to  zvords  and  fropofitions,  it  is 
notiiing  but  the  right  ufe  of  certain  arbitrary  figns,  having 
a  meaning  annexed  to  them  by  common  confent ;  i.  e. 
the  ufing  them  in  fuch  a  manner  that  they  fhall  be  con- 
formable to,  anS  exprelTive  of,  the  real  nature  and  pror 
perties  of  the  thing  treated  of. 

To  return  —  Can  any  man  think  it  equally  true  that 
he  does,  and  that  he  does  not,  exift  ?  I  inftance  in  this, 
bccaufc  it  is  familiar  j     but   the  fame  queftion  may  be 

aftvcd 


8  Difference  betwixt  Truth  and  FalJIjoody 

afked  concerning  every  thing  elfe.  This  is  an  univerfal 
dilemma,  applicable  to  every  thing  that  comes  under  con- 
fideration  —  "  It  is,  or  it  is  not."  No  middle  way  can 
be  taken.  This  is  indeed  no  new  difcovery  :  it  is  felf- 
cvident,  and  a  firft  principle. 

Thus,  that  we  either  do,  or  do  not,  converfe  with 
fenfible  objedls,  fo  that  one  may  be  truly  affirmed,  and 
the  other  denied,  is  as  plain  as  it  is,  that  we  cither  do,  or 
do  not  exift.  We  may  proceed  in  the  fame  manner  to 
confider  things,  which,  if  they  exift  at  all,  lie  beyond 
the  reach  of  our  animal  fenfes.  It  is  as  certain  in  itfelf, 
that  there  are,  or  that  there  are  not,  fpiritual  and  invi- 
fible  agents,  as  it  is  that  there  are,  or  are  dbt  fenfible  ob- 
jeds.  And  with  relation  to  the  being  of  a  God,  it  is  as 
plain,  that  there  is,  or  that  there  is  not,  fuch  a  Beings 
as  that  there  are,  or  are  not,  invifible  agents  in 
general. 

We  may  defcend  in  the  fame  way  to  all  the  particular 
queftions  that  have  arifen  concerning  the  particular  na- 
ture of  this  Being,  upon  fuppofuion  he  exifts  —  concern- 
ing the  nature  of  his  government  —  concerning  the 
reality  of  a  revelation  from  him  —  concerning  the  im- 
mortality of  our  fouls,  &c.  There  muft  neceffarily  be  a 
true  and  a  falfe,  with  relation  to  every  queftion  that  can 
be  propofed,  or  come  into  our  minds.  We  cannot  fo 
much  as  doubt  of  the  truth  of  any  particular  propofi- 
tion,  without  fuppofing  that  truth  dies  on  one  fide  or 
the  other. 

It  will  be  obferved  that  I  have  not  attempted  to  de- 
termine any  of  the  above-mentioned  queftions.  This  was 
beyond  my  prefent  defign.  All  I  aim  at,  is  to  fhow, 
that  there  is,  and  muft  be,  a  natural  diftinftion  betwixt 
truth  and  error,  in  general  •,  a  diftindlion   which  does  not 

/depend  upon  the  precarious  humours  and  opinions  of  men  ;. 
Whatever  judgment   we  may  form  in  any  particular 
cafe. 


Right    and   Wrojig,  q 

cafe,  it  no  ways  affefls  the  truth  of  it.  Trutli  (llll  re- 
mains the  fame  fimple,  uniform,  confiftent  thing,  amidft 
all  the  various  and  contrary  opinions  of  mankind  con- 
cerning it. 

The  natural  diftinvStion  betwixt  truth  and  falfliood 
being  exploded,  fuch  paradoxes  as  thefe  mud  follow  — 
That  no  man's  opinions  are  either  right  or  wrong  —  That 
however  contrary  the  fentiments  of  different  men  are  to 
one  another,  they  arc  both  equally  conformable  to  the 
nature  and  reahty  of  the  things  they  judge  upon  —  That 
there  arc  neither  any  knowing  nor  any  foolilh  men  in  the 
world  —  That  what  we  ufually  call  wifdom  and  folly, 
are  the  fame — And,  what  is  ftranger  than  all.  That 
thefe  paradoxes  are  neither    true    nor   falfe  — 

If  there  be  any  fuch  thing  as  wifdom,  as  oppofed  to 
ignorance  and  folly,  it  confifts  in  knowing  the  truth  j 
and  a  man  is  wife  in  the  fame  degree  that  he  does  io. 
There  is  no  knowledge,  but  of  fome  truth  or  fa6l:  Or, 
in  other  words,  knowledge  prefuppofes  the  being  of 
truth,  or  fomething  to  be  known.  Now  if  there  be  no 
fuch  thing  as  truth,  there  is  nothing  to  be  known  :  and 
confequently  every  man,  yea,  every  beii:\g  whatever,  muft 
be  intirely  ignorant  and  deftitute  of  knowledge  ;  as  de- 
ftitute  of  it,  not  only  as  the  horfe  and  mule  which  have  no 
underjianding,  but  as  any  part  of  fenfelefs  inanimate  mat- 
ter. So  that  notwithftanding  all  the  noife  there  has 
been  in  the  world  about  wifdom  and  folly ;  notwith- 
ftanding the  univerfal  appiaufe  that  has  been  bcftowed  on 
fome  perfons,  as  gloriouily  diftinguifhed  from  the  reft  of 
mankind  by  a  happy  genius  and  peculiar  fagacity  ;  yet 
in  reaUty  all  this  is  at  bottom  nothing  but  empty  v/ords 
without  any  meaning  at  all.  Socrates  and  Plato^  Locke 
and  Newton,  were  not  fuperiour,  in  point  of  wifdom,  to 
the  moft  illiterate  hufband-man.  Nay  ;  upon  this  fup- 
pofition,  even  Pyrrho  and  Arcefilaus  themfelves,  the  great 
leaders  of  the  fceptic   tribe,  knew  no  more  than  thofc 

C  whom 


1  o  Difference  het'iuxt  Truth  a?7d  Falffjood^ 

whom  they  upbraided  with  their  ignorance.  This,  in- 
deed, is  a  confcquence  wliich  the  Pyrrhonijls  will  hardly 
be  perfwaded  to  own.  For  there  are  none  more  apt  than 
they,  to  value  themfelves  upon  their  fupcriour  wifdom 
and  penetration.  And  they  pleafe  themfelves  in  par- 
ticular with  the  thought  of  their  being  the  difcoverers 
of  this  mighty  arcanum^  that  there  is  no  fuch  thing  as 
truth,  as  diftinguifhed  from  error.  But  if  there  be  no 
fuch  thing  as  truth,  why  will  they  pleafe  themfelves  for 
their  fagacity  in  making  this  difcovery  ?  Or  why  will  they 
endeavour  to  bring  others  over  to  their  opinion,  when 
by  their  firft,  and  I  might  add,  their  only,  principle, 
thofe  others  are  no  more  in  an  error  than  themfelves. 
Such  is  the  perplexity,  the  endlefs  labyrinth,  that  a  man 
brings  himfelf  into,  by  alTerting  for  truth,  that  there  is 
no  fuch  thing  as  truth. 

We  are  indeed  left  intirely  in  the  dark  with  refpedl 
to  many  things  ;  our  knowledge  is,  at  beft,  but  of 
fmall  extent  •■,  and  the  opinions  of  men  are  various.  It 
is  this  that  has  given  fome  men  occafion  to  confound 
truth  and  error,  as  though  there  were  in  nature  no  differ- 
ence betwixt  them.  But  I  hope  it  is  needlefs  to  fay  any 
thing  more  in  c^ppofuion  to  an  opinion  fo  diredly 
contrary  to  common  fenfe. 

I  proceed  now  to  the  other  diftindlion  mentioned  above; 
the  diftinflion  betvv'ixt  right  and  wrong  in  conduct.  And, 
as  it  was  before  obferved,  fuch  a  diftindlion  muft  neceffa- 
rily  take  place  in  confequence  of  the  former.  There 
are,  perhaps,  fome  things  fo  indifferent  as  no  ways  to 
affe(5l  praftice,  whether  they  are  true  or  falfe.  But  there 
are  other  principles  which,  being  allowed  true,  imme- 
diately induce  upon  us  an  obligation  to  afl  in  a  particu- 
lar^ determinate  manner  ;  fo  that  to  aft  thus  ffiall  be 
right  and  reafonable  j  and  to  do  the  contrary  unfit  and 
wrong. 

Thus 


Ri^ht  and  lF?'o?igr,  j  r 

Thus,  for  example,  it  being  fuppofed.   That  there  is 
fome  particular  courfe  or  method  of  acling,  which  tends 
to  promote  our  happincfs  upon  the  whole ;    and  that  a 
contrary  condud  tends  to  our  mifery,  (  which  by  the 
way  are  not  bare  fuppofitions,  but  plain  fads )  a  Rtnefs 
of  the  former  courfe  of  aftion,  in  oppofition  to  the  latter, 
neceffarily  follows.     For  happincfs  being  in  itfelf  a  good^ 
and  mifery  an  m/,  it  is  in  itfelf  right  and  reafonable  to 
purfue  the  former,  and  to  avoid   the  latter.     If  to  this 
we  add,  (  which  experience  fhows  to  be  faft  alfo  )  that 
the   fame  courfe  of  adlion  which  tends   to  private  hap- 
pincfs, tends  to  publick  alfo,  this  lays  us  under  a  twofold 
obHgation  to  take  that  courfe.     For  it  is  in  itfelf  right  to 
do  good  to  others,  as  well  as  to  ourfelves,  happincfs  being 
as  valuable  to  them   as  it  is  to  us.     From  this  general 
principle  our  obligation  to  what  is  ufually  called  moral  and 
ibcial  virtue  ;    to  fidehty,  juftice,  charity  ;    to  humility 
and  temperance,  may  be  eafily  inferred.     For  it  is  appa- 
rent, from  experience,  that  by  the  fleady,  uniform  prac- 
tice of  thefe  virtues,  both  the  good  6f  individuals,   and 
of  the  publick,  is  promoted.     Indeed  it  feems  impofTible 
but  that  fuch   a  praflice  as  tends  to  the  good  of  one, 
Ihould  tend  to  the  good  of  the  other  alfo.     For  publick 
happincfs  is  nothing  but  the  happincfs  of  a  number  of  in- 
dividuals united  in  fociety :    So  that  if  the  individuals  of 
which  the   fociety   confifts,  be  happy,  the  community 
muft  neceffarily  be  happy  alfo.     And  on  the  other  hand, 
the  community  is  rendered   mifrrable  in  the  fame  degree 
that  individuals  are  fo.     Virtue,   then,  is   what  we  are 
under  obligation  to  pradife,  without  the  confideration  of 
the  being  of  a  God,  or  of  a  future  flate,  barely  from  its 
apparent  tendency    to  make  mankind   happy  at  pre- 
fent. 

Again,  let  us  fuppofe,  (  what  is  at  leaft  fuppofeable  ) 
That  there  is  a  God  •,  a  being  who  created,  and  who 
governs  the  world,  in  infinite  wifdom  and  goodnefs :  i.  c. 
m  fuch  a  manner  as  to  communicate  the  greatefl  poffiblc 

happinefs, 


12  Difference  betwixt  'Truth  and  FalJIjood^ 

happinefs  to  his  creatures  confidered  colleiflively.  —  This 
being  is  plainly  the  objefl  of  efteem,  gratitude,  love, 
reverence,  truft,  &c.  to  all  his  rational  creatures.  His 
charafler  is  in  itfelf  amiable  and  perfedl.  To  treat  him 
with  contempt,  or  difregard,  is  to  treat  him  as  being 
what  he  is  not  -,  which  certainly  cannot  be  right.  Piety, 
therefore,  is  what  we  are  under  obligation  to,  upon  fup- 
pofition  there  is  any  fuch  being  as  this,  exifting. 

But  farther  —  If  there  be  fuch  a  being,  he  is  prft5i 
in  all  moral  excellence,  and  therefore  we,  and  all  other 
intelligent  bein-gs,  are  under  obligation  to  copy  after, 
and  imitate,  him,  according  to  the  condition  and  capa- 
city of  our  natures,  without  the  confideration  of  his  en- 
joining it  upon  us  by  any  exprefs  and  pofitive  Jaw, 
For  fo  far  as  we  fall  fliort  of  him,  we  fall  fhort  of  per- 
fedion,  according  to  the  fuppofition,  he  being  the  rule  and 
ftandard  of  perfedlion.  And  fo,  on  the  other  hand,  we 
are  perfed:,  in  proportion  as  we  relemble  him  in  the  tem- 
per of  our  minds  \  and  imitate  him  in  the  condudl  of  our 
lives.  And  this  brings  us  in  another  way,  to  the  former 
conclufion,  viz.  That  we  are  under  obligation  to  pra6life 
what  is  ufually  called  moral  virtue  j  for  by  this  we  imitate 
God  :  and  fall  in  with  his  benevolent  defign  in  creating 
and  governing  the  world. 

Again  —  It  follows  upon  the  fuppofition  of  fuch  a 
being.  That  his  declared  will  ought  to  be  univerfally  the 
rule  of  our  ailions,  in  whatever  manner  it  is  made  known 
to  us,  whether  by  natural  reajon^  or  fupernatural  revela- 
tion J  and  whether  we  are  able  to  fee  the  reafon  and 
grounds  of  his  injunctions,  or  not.  For,  properly  fpcak- 
ing,  our  obligation  to  obey  the  commands  of  fuch  a 
being  as  knows  and  wills  always  whnt  is  befl,  does  not 
arife  in  any  degree  from  the  particular  manner  in  which 
we  come  to  the  knowledge  of  his  commands  ;  or  from 
our  feeing  the  grounds  of  them  :  but  folely  from  our 
knowing  that  they  are  in  faP.  his  commands :    Thus  if 

thi? 


Right    a?id  Throng,  lo 

this  being  has,  commanded  us,  befides  praflifing  fuch 
moral  virtues  as  thofe  mentioned  above,  to  do  certaia 
things  not  dilated  by  the  light  of  nature  ;  if  he  has 
commanded  us  to  fiibmit  ourfelves  to  Jefus  of  Nazareth 
as  his  Son  and  Delegate,  and  our  Lord  and  Maftcr  5 
we  ought  to  comply  immediately  with  his  will,  afToon  as 
it  is  made  known  to  us.  For  it  is  apparently  wrong  and 
unreafonable  to  thwart  the  will  and  authority  of  him  v^iio 
is  infinitely  wife  and  good,  although  he  had  no  power  to 
chaftize  us  for  it.  k  will  not  fo  much  as  bear  a  difpute, 
whether  it  is  wrong  or  not,  toa6l  counter  to  the  injunfti- 
ens  of  that  being  in  any  cafe,  who  in  every  cafe  injoins 
that,  and  that  only,  which  is  reafonable  for  him  to  in- 
j'oin. —  If  he  command  with  wifdom  and  goodnefsj  v/e 
cannot  difobcy  without  folly  and  wickednefs. 

But  after  all,  there  is  really  no  necefTity  of  going  (6 
far  to  find  our  obligation  to  what  is  ufually  called  moral 
virttie,  as  to  confider  its  tendency  to  happinefs  -,  its  ren- 
dering us  like  to  God,  the  ftandard  of  perfeflion  -,  or  to 
inquire  whether  the  pra(51:ice  of  it  be  injoined  upon  us  by 
the  pofitive  will  and  command  of  God.  We  may  find 
the  grounds  of  this  obligation  nearer  home,  even  in  our 
own  breads.  There  is  fuch  a  law  written  in  our  hearts  -, 
fuch  an  internal  confcioufnefs  of  the  moral  excellency  of 
virtue,  and  of  the  odioufncfs  of  its  contrary,  as  really 
Jeaves  us  no  room  to  doubt  of  our  obligation  to  it ;  and 
fo,  in  a  great  meafare  fuperfecies  all  other  arguments. 
For  we  cannot  ordinarily  violate  the  rules  of  jufbce,  &c. 
without  violating  our  own  minds  at  the  fame  time  ;  and 
turning  our  own  accufers. 

The  principal  objection  that  can  be  urged  again (1  the 
moral  difference  of  adlions,  is  taken  from  the  di.'liculty 
there  is,  in  fome  cafes,  to  determine  the  boundaries  be- 
twixt right  and  wrong  •,  the  variety  of  opinions  that 
have  prevailed  in  the  work!  concerning  qucllions  of  righr, 
cfpecially  in  political  affairs ;     and    the   different,    yea, 

contrary 


IJ  Difference  betwixt  Truth  and  FalJJjood^ 

contrary  laws,  enabled  by  wife  men  in  different  ages  and 
countries,  and  all  equally  under  the  notion  of  their  being 
ric'ht  and  equitable.     "  But  (  to  ufe  the  words  of  a  learned 
"  writer  *  )  as  in  painting,    two  very  different  colours, 
"  by   diluting  each   other   very  flowiy  and   gradually, 
*'  may,  from  the  higheft  intenfenefs  in   either  extreme, 
"  terminate  in  the   midft  infenfibly  •,    and  fo   run   one 
"  into  the  other,  that  it  fliall  not  be  poffible  even  for  a 
"  fkilful  eye  to  determine  exadly  where   the  one  ends 
*'  and  the  other  begins  ;    and  yet  the  colours   differ  as 
*'  much  as  can   be,  not  in  degree  only,  but   intirely  in 
"  kind,  as  red  and  hlue,  or  white  and  black  :     So  though 
'*  perhaps  it  may   be  very   difficult   in    fome   nice  and 
"  perplext  cafes  (  which   yet  are  very  far  from  occuring 
"  frequently  )  to  define  exadlly  the  bounds  of  right  and 
"  wrong,  juft  and  unjuft,  and  there  may  be  fome  latitude 
"  in   the  judgment  of  different  Men,  and  the  laws  of 
*'  divers  nations  ;    yet   right  and  wrong  are   neverthe- 
"  lefs  totally  and  effentially  different   ;     even  altoge- 
"  ther  as   much  as  white  and  black,    light  and  dark- 
"  nefs." 

The  admirable  writer  whofe  words  I  have  here  quoted, 
feems  very  charitably  to  attribute  men's  intirely  con- 
founding right  and  wrong,  to  the  difficulty  which  they 
find  in  fom.e  cafes,  to  determine  what  is  right  and  equita- 
ble, and  what  wrong  and  injurious  -,  or  to  difcern  the  ter- 
minating line  betwixt  them.  And  this  difficulty  is  doubt- 
lefs  what  gives  men  an  opportunity  to  oppofe  the  notion 
of  fuch  a  moral  difference  in  aflions,  under  fome  little 
colour  of  argument.  However  an  internal  perception 
of  the  moral  difference  of  things  in  general,  is  lb  inter- 
woven with  our  very  nature,  that  it  is  hardly  credible 
that  any  man  ffiould  really  think  all  affions  to  be  indif- 
ferent in  their  own  nature.  Or  if  any  aflually  entertain 
fuch  an  opinion,  it  is  not  natural.     It   does  not  proceed 

*  Dr.  S.  Clarke. 

fo 


Right  a?id  TFrong.  j  c 

fo  much  from  men's  originally  wanting  clear  Ideas  of  the 
difference  in  general  betwixt  right  and  wrong,  as  from 
their  having  made  thefe  things  indifferent,  as  far  as  their 
own  pra5fice  could  effecfl  it.  Men  have  naturally  as 
clear  a  conception  of  the  general  difference  betwixt  moral 
good  and  evil,  antecedent  to  all  confideration  of  human 
laws  and  compadls,  yea,  to  the  confideration  of  the  will 
of  God  himfelf,  as  they  have  of  the  difference  betwixt 
light  and  darknefs.  But  as  the  organs  of  fight  may  be 
abufcd  and  weakened  to  fuch  a  degree  that  a  man  fliall  at 
lafl  perceive  no  difference  betwixt  the  night  and  the 
day  :  and  as  moft  of  our  other  animal  fenfes  may  be 
perverted  and  debauched,  fo  as  to  be  incapable  of  an- 
fwering  their  original  defign  •,  fo  alfo  men's  natural  confci- 
ence  of  good  and  evil,  may,  by  frequent  violations,  lofe 
its  quicknefs  ;  and  the  mind  itfelf  become  blind,  cal- 
lous and  infenfible.  Our  natural  fenfe  of  the  moral  dif- 
ference in  aflions  and  charaflers,  may  be  rendered  dull 
and  ufelefs.  And  thus  the  law  written  in  the  hearts  of 
men  by  the  finger  of  God  himfelf,  may  be  repealed,  and 
erafed  by  the  powerful  influence  of  vice :  whereupon 
they  deny  that  there  was  ever  any  fuch  law  engraved  on 
their  minds.  This  is  juft  as  if  Mojes^v^htn  his  anger  ivax- 
ed  hoi,  and  he  cafl  the  two  iables  of  the  law  out  of  his 
hands,  and  brake  them  beneath  the  mount,  fhould  have 
immediately  denied  that  God  had  ever  written  them,  or 
given  them  to  him  to  preferve.  It  is  natural  for  men 
of  corrupt  minds  and  morals,  to  endeavour  to  get  rid  of 
all  uneafy  refleflions  upon  what  is  pafl,  and  terrible  pre- 
fages  of  what  may  be  future,  by  intirely  throwing  afide 
the  diflindlion  betwixt  moral  good  and  evil,  as  if  thefc 
were  but  empty  names  without  any  meaning,  invented 
by  civil  and  ecclefiaftical  tyrants  to  keep  the  world  in 
awe. 

However,  although  the  vices  of  men  may  go  far 
towards  darkning  their  undcrflandings,  it  is  not  to  be 
fuppofed  that  the  moft  degenerate  of  them  ever  arrive  at 

fuch 


J  6  Dijferc7tce  bet'wixt  Truth  and  FalJIjood^ 

fuch  a  ftate  of  blindnefs  as  to  have  no  real  fenfe  of  the 
difference  betwixt  right  and  wrong,  whatever  they  may 
pretend.     For   fuch  a  fenfe  in   fome  degree  of  it,  feetns 
infeparable  from  a  rational  nature  :  and  cannot  be  totally 
cxtinguiflied,  but  with  reafon  itfelf.     And  it  is  worth  ob- 
ferving,    That  with  how  good  a   confcience  foever  the 
.great  mafters  of  fcepticifm  pretend  they  commit  the  moft 
flagrant  immoralities,  under  the  notion  of  all  things  being 
indifferent  in  their  own  nature  ;    yet   they  cannot   help 
betraying  themfelves,  and  fhowing  their  natural  kn(z  of 
right  and  wrong,  upon  certain  occafions.     For  who  are 
more  avcrfe  than  they,  to  take   the  charader  of  knave  to 
themfelves,    though  they  generally  take  no  care  not  to 
deferve  it  ?  They  chufe  to  be  efteemed  as  men  of  honefty 
and  integrity.     And  when  it  comes  to  their  own  turn  to 
be  injured,  they  are  as  ready  as  any  of  their  neighbours 
to  accufe  the  aggreflbr  of  wrong  and  injuftice.     If  their 
moral  fenfe  were  before  afleep,  fuffering  injuries  awakens 
it  in  a  moment.     And  if  they  are  not  right  down  atheijlsy 
they  are  ready  to  think   flrange  that  God  fhould   let  his 
thunder  fleep  while  fuch  villanies  are  perpetrated.  —  Thus 
hard  is  it  for  men  to  difguife  the  inward  fentiments  of 
their  hearts  in  this  cafe  :    the  malls,  will  drop  off,  and 
nature  peep  out  in  fome  unguarded  hour  — 

If  men  would  go  no  farther  than  to  affert,  That  there 
are  fome  queftions  of  right,  fo  intricate  and  complicated, 
that  it  is  difficult,  or  even  impoffible,  to  determine  them, 
none  would  contradidl  them  but  fuch  arrogant  and  con- 
ceited perfons  as  imagine  their  knowledge  has  no  limits. 
But  when,  not  content  with  this,  they  boldly  ftrike  at  the 
foundation  of  every  thing  that  is  good  and  praife  worthy, 
by  denying  the  moral  difference  of  a6lions  in  general  ; 
and  yet  upon  every  turn,  are  complaining  of  injuries  and 
abufes,  done,  or  offered  to  themfelves  ;  it  is  hard^^to  fay 
v/hether  they  are  more  proper  objeds  of  pity  or  contempt ; 
of  indignation  or  ridicule  :  For  they  have  doubtlefs  a 
good  title  to  alh 

There 


Right  ajid  TFroJig,  17 

There  can  be  no  danger  of  being  too  fevere  in  cen- 
fiiring  men  of  this  (lamp.  For  what  they  fay  concerning 
the  abfolute  indifference  of  actions  is  either  falfe  or  true. 
If  it  be  falfe,  nothing  is  too  bad  to  be  faid  of  them  for 
thus  fetting  afide  the  moral  difference  of  acflions  ;  for 
putting  the  moft  excellent  virtues  and  the  moft  odious 
vices  upon  the  fame  footing  ;  for  making  it  as  in- 
nocent for  a  child  to  murther  his  aged  parent?,  as 
to  kill  a  viper  ;  and  to  blafpheme  his  Maker,  as  it 
is  to  deride  a  fot ;  and,  in  this  way,  difTqlving  all  the 
ties  and  obligations  both  of  private  and  of  focial  virtue. 
But,  on  the  other  hand,  if  what  they  afTert  be  true,  there 
is  not  even  a  bare  polTibility  of  injuring  them  ;  for  there 
can  be  no  fuch  thing  as  wrong  or  injury,  if  all  a6lions 
are   abfolutely  indifferent  in  their  own  nature. 

I  hope  it  in  fome  meafure  appears  from  what  has  been 
faid.  That  as  truth  has  a  real  exiffencc  in  nature,  fo  the 
diftin6tion  betwixt  right  and  wrong  neceffarily  takes 
place  in  confequence  thereof.  And  thus  I  have  done 
with  the  firfi  thing  propofed. 

The  next  thing  propofed  was  to  fhow.  That  men  are 
naturally  endowed  with  faculties  proper  for  the  difccrning 
of  thofe  differences  of  which  we  have  been  fpeaking. 
But  this  muft  be  left  for  the  fubjeft  of  another  dif- 
courfe. 

I  fhall  conclude  for  the  prefent  with  an  obvious  infer- 
ence from  what  has  been  faid  •,  viz.  That  fince  truth  and 
right  have  a  real  exiffence  in  nature,  independent  on  the 
[entiments  and  'pratlices  of  men,  they  do  not  ncccn'arily 
follow  the  multitude,  or  major  part  :  nor  ought  we  to 
make  number  the  criterion  of  the  true  religion.  Men  arc 
fickle  and  various  and  contradidory  in  their  opinions  and 
pradices  :  but  truth  and  moral  redlitude  are  things  fixed, 
ftable  and  uniform,  having  their  foundation  in  the  nature 
of  things.  They  will  not  change  their  nature  out  of 
D  complaifance 


I  8  Difference  betwixt  Truth  and  FalJ}:cod^ 

complaifance  to  the  mofl  numerous  and  powerful  body 
of  men  in  the  world.  We  may  conform  to  them  -,  but 
they  will  not  condcfcend  to  us.  Were  number  the  mark 
of  truth  and  right,  religion  itfelf  would  be  a  perfedt 
Proteus^  fometimes  one  thing,  and  fometimes  another, 
according  to  the  opinion  that  happens  to  prevail  in  the 
world.  But  if  one  man  may  err,  why  not  two  ?  And  if 
two,  why  not  two  thoufand  .?  And  then,  why  not  all 
mankind  ?  If  truth  and  right  are  fomewhat  fixed,  and 
men  fickle  and  various,  men  may  err  both  with  refpe^l  to 
principle  and  pra(fl:ice.  But  upon  the  other  hand,  if  truth 
and  right  have  no  exifience  but  in  the  opinions  of  men, 
then  indeed  they  might  depend  upon  number  and  mul- 
titude. But  then  it  may  be  reafonably  afked  how 
many  votes  are  necefifary  to  change  a  great  lie  into  a  glo- 
rious truth  ?  how  many,  to  change  a  flagrant  crime  into 
a  meritorious  virtue  }  and  a  finner,  into  a  faint  }  The 
church  of  Rome  has  been  trying  a  great  while  to  bring 
about  thefe  wonderful  changes  and  revolutions  ;  and  has 
indeed  effected  it  to  the  fatisfadion  of  many.  But  ne- 
verthelefs  thefe  are  but  fome  of  the  lying  wonders  of  bim, 
wbofe  coming  is  after  the  working  of  fitan,  with  all  de- 
ceivablenefs  of  iinrighteoufnefs.  It  is  ftill  falfe  that  bread 
is  fiefli  ;  or  wine,  blood.  Murther  remains  a  vice  (till  : 
nor  is  breach  of  faith  and  perjury  any  virtue  at  all. 

The  multitude  may  do  evil,  and  the  many,  judge  faljlyl 
Iniquity  may  be  efiabhfhed  by  a  law  ;  it  may  have  all  the 
power  and  wealth  of  the  world  engaged  on  its  fide  to 
fupport  it,  while  truth  and  right  may  be  left  folitary  and 
friendlefs.  Noah  was  left  alone  ;  fingular  indeed,  but. 
flill  a  preacher  of  righteoufnefs.  He  was  a  ferfe5l  and 
upright  man  in  his  generation  •,  and,  for  that  reafon,  was 
preferved  in  the  ark,  the  multitude  being  firft  drowned 
in  a  flood  of  vice,  and  then  deluged  in  a  flood  of  water.. 
Thus  alfo  was  Lot  fingularly  righteous,  while  the  multi- 
tude in  Sodom  and  Gomorrah  firft  burned  with  impure 
lufts,  and  v/ere  then  devoured  mih  flames  from  heaven, 

i^eing 


Right,    and  JVrong.  ig 

being  fet  forth  for  an  example,  fuffering  the  vengeance  of 
eternal  fire.  And  how  few  were  there  that  adhered  toour 
blefled  Saviour  while  he  was  in  this  world  ?  lie  was  defpi- 
fed  and  rejected  of  Men.,  as  well  as  a  man  of  forrows  and 
acquainted  with  grief.  It  was  the  hcdy  of  the  people  that 
was  againft  him.  They  did  not  difcern  the  time.,  nor 
judge  what  was  right.  Even  to  this  day,  how  fmall  is 
the  number  of  thofe  who  worfhip  the  Father  in  Jpirit  and 
in  truth.,  according  to  the  fimplicity  of  the  gofpel,  com- 
pared to  thofe  that  are  immcrfed  in  grofs  ignorance, 
fuperlVition,  and  all  kinds  of  immorality.  The  whole 
colle(ftive  body  of  chriflians.,  makes  but  a  fmall  com- 
pany, compared  to  the  reft  of  mankind.  The  Roman 
Catholicks  again  are  much  more  numerous  than  the  Pro- 
tejlants  :  and  they  have  long  ago  voted  Us.,  Hereticks. 
However  there  is  no  man  in  his  fenfes  that  will  allow 
himfelf  to  be  in  an  error,  becaufe  he  cannot  get  fo 
many  hands  held  up  in  favour  of  his  tenets,  as  another. 
Infallibility  cannot  be  the  refult  ot  a  great  number  of 
fallibles  :  nor  perfeftion  be  found  in  a  large  body  of 
fuch  as  are  each  of  them,  confidered  fingly,  imperfect.  But 
neverthelefs  we  daily  fee  that  the  principal  argument 
with  which  fome  endeavour  to  propagate  their  opinions 
is,  that  they  are  generally  received,  i.  e.  in  that  particular 
place  or  country  :  and  if  they  can  but  add,  that  they 
were  the  docflrines  embraced  by  their  pious  fore- fathers, 
this  they  reckon  fuch  demonltration  as  no  man  in  his 
fenfes  can  refifb.  Such  idle,  fuperficial  cant  may  gull 
the  thoughtlefs  multitude  :  but  will  be  dcfpifed  by  all 
others. 

If  we  muft  needs  be  governed  by  number  in  the 
choice  of  our  religion,  it  is  certainly  reafonaole  to  be 
governed  by  the  greateft  number.  And  if  fo,  we  muft 
be  neither  Cahinijts  nor  /Irminians  •,  Trinitanians,  nor 
Unitarians  ;  ^takers.,  nor  Jnabaptifis  •,  Churchmen,  nor 
Prefi^ytcrians  -,  Papifls,  nor  Vrotcfiants  -,  nor  Jews,  nor 
Mahometans  ,  but  we  mull  even  turn  Heathens  at  once, 
^  Paganifm 


2  o  Difference  betwixt  Truth  and  Fal/Jjoody 

Paganifm   being   the   moft  univerfal  Orthodoxy    in    the 
world. 

It  will  be  obferved,  that  I  have  faid  nothing  for,  or 
againft,  any  of  the  different  parties  here  enumerated  : 
All  I  propofe,  is  to  fhow  the  unreafonablenefs  of  chufing 
our  religion  by  vote.  This,  confidering  the  ficklcnefs 
and  capricioufnefs  of  mankind,  amounts  to  much  the 
fame  thing  with  chufing  it  by  lot.  For  whether  the 
major  or  minor  part  fhall  have  truth  and  right  of  their 
fide,  is  intirely  precarious  :  To  day  it  may  be  fo  ;  To 
morrow,  otherwife. 

Nor  is  it  needlefs  for  us  to  be  upon  our  guard  in  this 
matter,  confidering  how  natural  it  is  to  the  generality 
of  mankind,  cfpecially  to  fuch  as  are  of  an  indolent,  in- 
curious make,  to  follow  the  moft  numerous  and  powerful 
party,  both  in  principle  and  pracflice,  v/ithout  troubling 
themfelves  about  the  merits  of  the  caufe.  Many  would 
almofl;  fhudder  at  the  thought  of  an  unfafhionable  vice, 
or  an  unpopular  do6lrine,  who  would  neverthelefs  readily 
embrace  the  fame  vice  and  the  fame  do6lrine,  when  un- 
attended with  the  difad vantage  of  being  contrary  to  the 
mode.  What  we  abhor  when  out  of  date  and  fafhion,  we 
are  apt  to  admire  upon  a  change  of  times,  when  it  comes 
to  be  reputable.  It  is  mofl  agreeable  to  us  to  herd  with 
the  multitude  •,  to  believe  and  adl  as  they  do,  right  or 
wrong.  This  gratifies  our  innate  propenfity  towards 
fociety  :  and  many  advantages  naturally  attend  him  that 
has  the  majority  on  his  fide.  He  procures  the  good-will 
of  all  about  him,  by  falling  in  with  their  favourite  opi- 
nions and  pra6lices,  while  the  dijjenter  is  either  ridiculed 
or  railed  at,  and  labours  under  innumerable  inconveni- 
ences. Hence  it  often  comes  to  pafs,  that  we  are  infen- 
fibly  attached  to  fuch  corrupt  opinions  and  pradtices  as 
we  fliould  have  abhorred,  had  they  not  been  reputable 
and  popular.  For  the  fake  of  being  with  the  many,  we 
daily  fee  fome  not  only  renounce  their  reafon  and  under- 

ftanding  ; 


Right  and  Wrongs  2i 

landing  ;  but  break  through  all  the  ties  oF  honour, 
friend fhip,  humanity,  charity  and  piety,  making  intire 
fhipwreck  of  a  good  confcience.  Afterwards  they  ima- 
gine that  number  is  the  principal  criterion  of  truth  •,  and 
flatter  themfelves  that  they  are  always  fecure  of  being  in 
the  right,  while  they  adhere  to  that  fide  that  can  carry 
the  vote.  This  conforming  humour  is  too  prevalent  in 
the  world  at  prefent  -,  and  always  was.  Particularly  it 
was  fo  amongft  the  Ifraelites  in  the  time  of  Mofes.  For 
which  reafon,  that  great  Jewijh  Lawgiver  gave  them  the 
prohibition  with    which    I   fhall    clofe    the    prefent  dif- 

courfe Thou /halt  not  follow  a  multitude  to  do  evil: 

veither  /halt  thou  Jpeak  in  a  caufe  to  decline  after  many  to 
wreji  judgment. 


LW:.cS(ic£'^ 


%mm% 


SERMON 


2  i         Men^  endowed  with  Faculties 

Sermon    II. 

Men,  endowed  with  Faculties 
proper  for  difcerning  the  Dif- 
ference betwixt  Truth  and 
Falfhood,  &c. 

LUKE     XII.    54 sy. 

^^nd  he  faid  alfo  to  the  people.  When  ye  fee  a  cloud  rife 

out   of  the   wejl^jlraightway  ye  fay,  There  cometh  a 

fhower  ;    and  fo  it  is. 
^And  when  ye  fee  the  fouth  wind  blow,  ye  fay,   There 

will  be  heat  -,    and  it  cometh  to  pafs. 
Te  hypocrites,  ye  can   difcern  the  face  of  the  Jky,  and  of 

the   earth  :     but   how   is   it,  that  ye   do    not   difcern 

this  time  ? 
Tea,  and  why   even  of  your  felves  judge  ye  not  what  is 

right  ? 

r  I  ^  H  E  fecond  thing  propofed,  was  to  fhow, 

II  That  as  there  is  a  natural  difference  betwixt 
truth  and  falfhood,  right  and  wrong  ;  fo  men  are  na- 
turally endowed  with  faculties  proper  for  the  difcerning 
gf  thefe  differences. 

This 


'    proper  for  difcerning^^c:  .'23 

This  is  evidently  implied  in  my  text How  is  it 

that  ye  do  not  difcern  this  time  ?  Tea^  and  why  even  of 
your  /elves  judge  ye  not  what  is  right  ? 

It  miifl  be  acknowledged  that  the  Pyrrhonijis,  who 
demand  great  encomiums  for  teaching  men  (  not  to  know 
any  thing,  but )  to  doubt  of  every  thing,  have  not  ge- 
nerally carried  their  Sceplicifm  any  farther  than  to  deny 
all  certainty  in  a  relative  fenfe,  or  with  refpeEl  to  us. 
To  the  molt  of  them  it  appears  too  grofs  to  affirm  that 
there  is  no  difference  in  things  themfclves  •,  and  fo  no 
fuch  thing  as  truth  and  right  abrolutely,  in  oppofuion 
to  error  and  wrong  condu6l.  What  they  principally  in- 
fill upon  is,  that  all  things  are  totally  incomprehenfible 
by  us  •,  that  there  is  no  criterion  of  truth  and  right  ; 
by  which  they  may  be  dirtinguiflied  from  error  and 
wrong  aflion  :  So  that  although  there  be,  in  nature, 
a  difference  betwixt  them,  yet  we  have  no  faculties  for 
difcovering  it. 

Now  upon  this  ffate  of  the  cafe,  it  is  evident  that 
the  queftions  in  the  text  would  be  altogether  imperti- 
nent   as  impertinent  as  they  would  have  been  upon 

the  former  fuppofition.  That  there  is  no  real  difference 
in  things  •,  but  all  propofitions,  equally  true  -,  and  all 
atftions,  equally  right.  When  it  was  afked  —  How  is  it 
thai  ye  do  not  difcern  this  time  ?  Tea^  and  why  even  of 
your  f elves  judge  ye  not  what  is  right?  it  would  have 
been  eafy  and  natural  to  anfwer  —  "  Becaufe  we  have 
•'  no  faculties  to  diffinguifh  betwixt  truth  and  error, 
**  right  and  wrong.  Thefc  things  are  left  fo  uncertain 
•*  and  precarious  with  ref{)e6l  to  us,  that  after  all  our  re- 
*'  fearches,  we  are  as  dilfant  from  them  as  ever.  It  is 
*'  not  poffible  for  the  mofl  critical  inquirer  to  find  the 
*'  truth  in  any  inffance,  this  being  like  a  bird  that 
*'  conflantly  flies  from  us  with  a  fpeed  proportioned 
**  to  that  with  which  we  purfue  it.  All  we  can  do,  is 
•*  firft  to  fatigue  our  felves  in  queft  of  truth,  and  then 

"  to 


24  Men  J  endowed  with  Faculties 

*'   to  delude  our  felvcs  by  fancying  we  have  found 
"  her." 

Such  is  the  dark  and  unhappy  condition  in  which 
the  fceptical  doflrine  fuppofes  mankind  !  doomed  to 
total  ignorance,  and  wandering  from  the  right  path  : 
Or  if,  in  any  cafe,  they  think  and  adl  right,  it  is  by 
mere  chance  ;  nor  can  they  have  the  pleafure  of 
knowing  it,  if  they  happen  to  be  in  the  right.  But  it  is 
to  be  hoped  that  the  Author  of  our  being  has  not  been 
fo  fparing  of  his  favours  to  us,  as  to  leave  us  at  fuch 
uncertainties  about  every  thing,  efpecially  about  what 
concerns  our  own  welfare.  However,  were  this  really 
our  cafe,  one  would  think  that  thofe  who  are  fenfible  it 
is  fo,  inftead  of  deriding  the  doftrine  of  a  fupernatural 
revelation,  (  as  is  the  pra6lice  of  modern  Scepticks  )  fhould 
accommodate  the  words  of  David  to  their  own  cafe  and 
circumftances  —  Who  will  Jhew  us  any  good  ?  Lord,  lift 
thou  up  the  light  of  thy  countenance  upon  us  !  The  blinder 
"we  are  naturally,  the  more  need  we  have  of  fupernatural 
light  and  inftrudlion. 

The  doftrine  of  our  total  incapacity  to  diftinguifh  be- 
twixt truth  and  falfhood,  right  and  wrong,  has  much  the 
fame  afpetft  upon  common  life,  civil  fociety,  philofophy 
and  religion,  with  that  of  the  abfolute  indifference  of  all 
things  in  their  own  nature  :  And  the  like  abfurdities 
will  follow  from  it.  Thus  (  for  example  )  it  follows 
that  there  is  no  difference  at  all  in  men  with  refpe6t  to 
wifdom  and  knowledge.  For  in  order  to  conftitute  fuch 
a  difference,  it  is  not  only  neceffary  that  there  fhould  be 
a  natural  diftindlion  betwixt  truth  and  falfhood  ;  but 
alfo,  that  fome,  at  leafl,  fliould  have  faculties  for  dilco- 
vering  it.  Knowledge,  if  there  be  any  fuch  thing,  con- 
fifts  in  feeing  or  perceiving  truth.  But  if  no  men  have 
a  capacity  for  this,  all  men  mud  be  intirely  deflitute  of 
knowledge  ;  as  deflitute  of  i',  a«:  if  there  were  in  nature 
no  diltindion  betwixt  truth  and  error. 

The 


proper  for  difcerniitg^  8cc.  2  5 

The  doflrine  of  our  inability  to  difcover  truth  and 
right,  has  much  the  fame  afpefV  upon  common  life, 
civil  fociety,  philofophy  and  religion,  with  that  of  the 
abfolute  indifference  of  all  things  in  their  own  nature. 
It  as  effecflually  precludes  all  inquiries  concerning  truth 
and  virtue,  private  and  publick  good  ;  and  every  other 
fubjeft.  For  what  does  it  fignify  to  us,  that  there  is  a 
true  and  a  right  in  nature,  while  it  is  fuppofed,  we  have 
no  faculties  for  difcovering  them.  If  they  lie  intirely 
beyond  our  reach,  we  have  no  more  concern  with  them, 
than  if  they  had  no  exiftence  at  all :  and  it  is  folly  for 
any  one  to  bufy  himfelf  about  them.  Nor  can  any  man 
confidently  take  fatisfa6lion  in  his  own  opinions  and  ac- 
tions, as  though  the  former  were  true,  and  the  latter, 
right  i  or  blame  another  for  error  in  principle  or  prac- 
tice, while  he  aflerts  that  there  is  equal  evidence  for  the 
truth  of  all  opinions,  and  for  the  regularity  of  all  ac- 
tions ;  i.  e.  no  real  evidence  for  the  truth  and  regularit/ 
of  any.  Upon  this  fuppofition,  he  that  denies  his  own 
exiftence,  and  commits  murther,  adultery  and  robbery, 
has  as  much  to  fay  in  his  own  vindication,  as  he  that  af- 
ferts  a  circle  is  not  a  fquare,  and  faves  his  country  from 
ruin.  And  from  hence  it  appears,  that  thofe  who  carry 
their  fcepticifm  no  farther  than  to  queftion  the  abilities 
of  men  to  difcover  truth  and  right  in  all  cafes,  are  guilty 
of  the  fame  inconfiftency  with  thofe  who  explode  the 
whole  notion  of  a  real  diftindlion  betwixt  truth  and  right, 
and  their  contraries.  For  why  will  they  attempt  to  in- 
veftigate  truth  ?  Or  why  will  they  plume  thcmfelves 
upon  their  fuppofed  difcovery  of  this  notable  truth.  That 
men  are  unable  to  difcover  truth  ?  Why  will  they  up- 
braid their  antagonifts  with  ignorance  ?  Why  will  they, 
in  any  cafe,  attempt  to  vindicate  their  own  conduft, 
under  the  notion  of  its  being  right  ?  Or  why  will  they 
ccnfure  that  of  others,  and  refent  things  under  the  no- 
tion of  i}ijury  ?  This  has  ever  been  their  pradice  -,  which 
goes  wholly  upon  the  fuppofition,  th.u  truth  and  right 
are  not  only  fomewhat  real  in  nature  \  but  alio,  that  they 

E  may 


2  6         Men^  endowed  with  Faculties 

be  dijlingujjhed  from  their  contraries,  at  leafl:  by  thefe 
fagacious  men  themfelves.  What  Ariadne's  clue  can  be 
found  to  extricate  them  from  this  labyrinth  of  folly  and 
contradidlion  ?  If  there  be  no  criterion  of  truth,  let 
them  not  pretend  to  have  found  one  themfelves  ;  and 
then  deride  others  for  fuppofing  that  truth  may  be  dif- 
covered.  There  are  many  dogmatifts  about  the  world, 
who  allow  themfelves  only  to  be  the  proper  judges  of 
truth  and  right  ;  which  is  arrogant  enough.  But  no 
£/i  bigotted  dogmatift  in^half  fo  abfurd  and  infolent  as  the 
'  Sceptic.  For  he  endeavours  to  make  a  monopoly  of  truth, 
and  to  engrofs  the  whole  of  that  facred  treafure,  to  the 
beggaring  of  the  reft  of  mankind,  even  while  the  firft 
(  and  I  might  add,  the  only  )  article  of  his  creed  is. 
That  truth  cannot  he  difcovered  by  any.  It  is  hard  to  fay, 
whether  this  condufl  has  in  it  more  of  ftupidity  or  of 
infolence.  But  thus  much  is  certain,  that  a  thorough- 
pacM  Sceptic  is  the  moft  filly,  conceited  and  inconfiftent 
bigot  in  the  world. 

He  that  allows  of  no  certainty  in  any  cafe,  cannot 
even  be  fure  that  he  imagines  there  is  no  fuch  thing  as 
certainty.  Perhaps  he  may  be  miftaken  in  thinking  he- 
believes  what  he  fays  he  believes.  To  fay  he  is  certain 
he  believes  what  he  thinks  he  does,  is  to  admit  of  cer- 
tainty in  general,  which  is  to  give  up  the  point  in 
queftion.  But  fuppofing  him  certainly  to  know  what  his 
own  fentiments  are,  how  comes  he  to  know  that  any  one 
contradi6ts  them  ;  or  differs  from  him  in  opinion  }  He 
need  not  make  himfelf  uneafy  at  the  opposition  of  any 
fuppofed  adverfaries  :  For,  upon  his  own  fcheme,  thefe 
adverfaries  and  their  oppofition,  may  not  be  real,  but 
wholly  imaginary.  And  if  one  fhould  call  him  hard 
names,  perfecute  him  for  his  opinion,  and  anfwer  his  argu- 
ments with  a  brick-bat  inilead  of  a  fyllogifm,  this  may 
be  imaginary  alfo.  At  leaft,  he  has  nothing  to  complain 
of,  upon  his  own  principles  ;  for  fuch  a  conduft  towards 
him,  may  polTibly  bs  as  right  and  reafonable,  as  it  is  to 

feed 


proper  for  difcerfiing^  5cc.  27 

feed  the  hungry,  and  clothe  the  naked.  And  indeed 
(lich  treatment  might  pofTibly  be  the  moft  efFcftual  way 
to  bring  him  to  his  fenfes.  -f 

But  to  come  more  direcftly  to  the  point Some 

things  are  in  themfelves  fo  evidently  true,  that  no  criterion 
is  necefiary  in  order  to  our  knowing  them  with  certainty. 
Thus,  for  example,  that  we  exift,  is  what  we  have  an 
immediate  and  intuitive  certainty  of.  And  the  fame  may 
be  faid  concerning  the  reality  of  all  our  own  ideas  and 
perceptions.  That  we  experience  pleafure  and  pain  -,  that 
we  converfe  with  various  objedbs  which  affed:  us  in  a  dif- 
ferent manner  -,  that  colour  is  one  thing,  and  found 
another  -,  and  that  fmelling  is  not  tafting  ;  thefe  things 
are  fclf-evident,  and  no  medium  can  make  them  plainer. 
But  it  will  perhaps  be  faid,  that  all  this  is  only  phanfy 
and  imagination,  there  being  no  archetypes  exifting 
without  us,  of  which  thefe  perceptions  are  the  images  or 
reprejentations.  Be  it  fo  :  ftill  the  perceptions  and 
ideas  themfelves  are  real :  this  we  are  certain  of,  whether 
there  be  any  thing  external^  of  which  they  are  the  an- 
titypes, or  not.  So  that  certainty  may  be  had  in  fomc 
refpeds  at  lead.  And  this  is  fufficient  to  our  prefent 
purpofe  ;  for  we  are  not  fpeaking  concerning  the  extent^ 
but  the  certainty y  of  human  knowledge. 

Of  the  truth  of  other  things  we  may  be  certain  in 
a  different  manner,  viz.  by  reafon,  deducing  them  from 
bther  truths  of  which  we  have  an  intuitive  knowledge. 
Thus  it  is  that  a  thoufand  mathematical  truths  are  de- 
monftrated  -,    and  that  with  a  certainty  little  or  nothing 

•f-  EpiS?etus  ufed  to  fay,  "  Were  I  a  fervant  to  thofc  PjrrhoniJ}!, 
I  (hould  take  a  pleafure  in  tiezing  them.  If  they  fliould  hid  me 
pour  oil  into  the  bathing  tub,  I  would  throw  brine  upon  their 
head.  If  they  fhould  afk  me  to  give  them  ptifan,  I  would  bring 
them  vinegar.  And  if  they  ofFcrcd  to  complain,  I  would  tell  them 
t^cy  were  mirtakcn  ;  or  perfwade  them  that  the  vinegar  was 
ptifan  ;  or  clfe  make  them  renounce  their  notions."  Bayle^s  Hift. 
«nd  Crit.  Did.  Art.  Phrrho,  Note  K. 

inferiour 


2  8  Men^  endowed  with  Faculties 

infenour  to  thofe  firfl;  principles  from  which  they  are 
deduced,  the  conneflion  in  every  ftep  through  the  whole 
procefs  being  fo  apparent,  that  to  fuppofe  the  contrary 
would  be  a  plain  contradidlion,  and  amount  to  the  de- 
nying a  thing  to  be  what  it  is  acknowledged  to  be. 
And  in  the  fame  way  many  moral  and  religious  truths 
may  be  demonftrated  alfo  —  As  the  being  of  a  God  ; 
his  power,  wifdom,  goodnefs  and  providence  :  and  our 
obligation  to  obey  him. 

For  the  truth  of  many  other  things  we  can,  indeed, 
have  no  more  than  prohaMe  evidence  -,  but  which  is,  in 
many  cafes,  almoft  as  fatisfaflory  to  the  mind  as  iniuitive 
and  demonjlrative  certainty.  Thus  who  doubts  but  that 
the  fun  will  fet  in  a  few  hours  }  —  that  the  fea  will  ebb 
and  flow  to  morrow,  as  ufual  ?  —  that  autumn  will  fuc- 
ceed  to  fummer  ;  winter,  to  autumn  ;  and  fpring,  to 
winter,  as  in  times  pafs .?  But  of  thefe  things  there  is  no 
certainty.  For  God  has  power  to  put  a  ftop  to  the  ufual 
courfe  of  nature  •,  and  we  cannot  be  certain  that  he  will 
not  do  it  the  next  moment.  Thus  alfo  probable  evi- 
dence is  all  we  can  have  for  the  truth  of  fads  recorded 
in  ancient  hiftory.  Men  may  pofTibly  deceive  us.  But 
who  has  ever  been  in  fuch  a  doubting  humour,  as  to 
queftion  whether  there  have  been  fuch  men  as  Alexander 
the  Great,  and  Julius  C<efar  j  whether  they  fought,  and 
triumphed,  &c  }  Indeed  we  can  have  no  more  than 
probable  evidence  that  food  and  fleep  will  refrefh  us  for 
the  future,  as  heretofore.  Our  whole  inftitution  of  life, 
as  it  relates  to  the  prefent  world,  is  grounded  upon 
evidence  of  this  fort,  and  not  upon  intuitive  or  demon- 
flrative  certainty.  Such  evidence  is  eafy  to  be  had  ; 
and  is  fufficient  to  the  purpofes  of  life,  as  daily  experi- 
ence fiiows  us.  We  may,  if  we  pleafe,  perplex  ourfelves 
about  the  nature  of  time,  place  and  motion :  But  men 
who  are  no  philofphers,  find  the  way  home  at  one  o'clock 
without  any  difficulty.  We  may  puzzle  ourfelves  about 
the  ejjences  of  things,  and  the  manner  in  which  one  ope- 
rates 


proper  for  cUfcerning^  Sec.  20 

rates  upon  another  :  But  experience  teaches  the  hufband- 
nTan  how  to  manure  his  fields,  fo  as  to  make  them  fruit- 
ful :  We  all  know  that  drink  allays  our  third,  and  food, 
our  hunger  •,  nor  do  wc  ever  hefitate  whether  we  fhall 
make  ufe  of  them^  or  of  fomething  elfe,  to  remove  thofe 
natural  uneafinefles.  But  ftill  there  is  no  infallible  and 
neceflary  connexion  betwixt  thofe  caufes  and  the  effefts 
that  are  ufually  produced  by  them. 

Nor  is  there  more  room  for  fcepticifm  in  relation  to 
morals  and  religion,  than  in  common  life  \  nor  indeed  fo 
much,  with  regard  to  the  principal  branches  of  our  duty. 
But,  however  it  comes  to  pafs,  men  take  more  pains  to 
doubt  in  one  cafe  than  in  the  other.  We  have  flronger 
evidence  for  t\\t  proof  of  the  chief  articles  of  religion, 
than  we  have  for  moft  other  things,  of  which  wc  are  fully 
fatisfied.  The  being  and  perfedions  of  God  may  be 
known  without  much  difficulty  ;  and  thefe  being  known, 
it  is  as  eafy  to  know  how  we  ought  to  conduct  ourfcrlves 
towards  him  in  general,  as  it  is  for  a  fervant  to  know  how 
to  pleafe  a  mafler  whofe  temper  and  charafltr  he  is  ac- 
quainted with.  And  it  is  at  Jeaft  as  plain  that  the 
Sovereign  of  the  world  will  make  a  diftindtion  betwixt 
the  righteous  and  the  wicked,  as  that  a  wife  and  good 
prince  will  make  adiftinflion  betwixt  dutiful  fubjeds,  and 
rebels. 

Thus  It  appears,  in  general,  that  men  are  able  to  dif- 
tinguifh  betwixt  truth  and  falfhood,  right  and  wrong. 
But  I  fhall  now  make  feveral  obfervations  upon  this  pro- 
pofition,  in  order  farther  to  explain  the  real  intenrion  of 
it,  to  obviate  fome  objecftions  againft  it,  and  to  guard 
it  againft  thofe  abufcs  to  which  it  may  appear  liable. 
And 

I.  It  is  not  intended  in  this  afTertion,  that  all  men 
have  equal  abilities  for  judginc;  what  is  true  and  right. 
The  whole  creation  is  diverfiQcd,  and  men  in  parricniar. 
There  is  a   great   variety  in   their  intcllcdual  facu.rics. 

Thac 


d 


o  Men^  ejidowed  with  Faculties 


That  which  principally  diftinguifhes  fome  men  from  the 
beafts  of  the  Held,  is  the  different  formation  of  their 
bodies.  Their  bodies  are  hiiman^  but  they  are  in  a  man- 
ner brute  all  befide.  Whether  the  difference  that  there 
is  in  the  natural  powers  of  men,  proceeds  from  the  ori- 
ginal make  of  their  minds,  or  from  fome  difference  in 
thofe  bodily  organs  upon  which  the  exerci/e  of  the  rational 
faculties  may  be  fuppofed  to  depend  ;  it  is  apparent  that 
there  is,  in  fa6l,  fuch  a  difference.  And  therefore  when 
it  is  faid  that  men  are  able  to  judge  what  is  true  and 
right,  it  mult  be  underftood  in  fuch  a  fenfe  as  is  confiftenc 
with  this  fadl.  Thofe  of  the  lower  clafs  can  go  but  a 
little  ways  with  their  inquiries  into  the  natural  and  moral 
conftitution  of  the  world.  But  even  thefe  may  have  the 
power  of  judging,  m  fome  degree.  However,  upon  fup- 
pofition  that  fome  were  wholly  ignorant  even  of  their 
own  exiflence,  it  does  not  follow  that  all  mud  be  fo,  any- 
more than  that  all  bodies  muft  be  round,  becaufe  fome 
are  of  that  particular  figure.  From  the  moll  dull  and 
Itupid  of  the  human  fpecies,  there  is  a  continual  rife  or 
gradation,  there  being  as  great  a  variety  in  the  intellec- 
tual powers  of  men,  as  in  their  bodily  and  adlive  powers. 
And  fo  it  may  be  true  of  fome  in  an  higher  and  more 
proper  fenfe  than  of  others,  that  they  may  even  of  them- 
felves  judge  what  is  right.  Many  things  are  obvious, 
and,  in  a  manner  firft  principles  to  thnti  which  to  others 
are  myfterious  and  incomprehenfible. 

2.  As  a  farther  limitation  of  this  affertion,  I  would 
obferve,  that  it  does  not  imply,  that  the  fame  perfons  are 
equally  adequate  judges  of  truth  and  right,  in  all  con- 
ditions and  circumftances.  There  is  a  great  difference 
in  the  powers  of  different  men  :  But  no  one  differs  more 
from  another  than  he  does  from  himfelf,  confidered  in 
childhood  and  mature  life,  before  and  after  his  mind  is 
cultivated  by  fludy  and  exercife.  The  man  knows  what 
the  child  was  ignorant  of.  We  come  into  the  world 
ignorant  of  every  thing.     But  he  that,  in  his  natural, 

rude 


prope?^  for  dijcer?ii?7g^   &c.  ^'t 

rude  and  uncultivated  (late,  is  unqualified  to  judge  what 
is  true  and  right,  unlefs  it   be  in  a   few  obvious  cafe?,    is 
capable  of  confiderable   improvements  by  ftuHy  and   ex- 
perience.    Our  intelle(5lual    faculties   were   given    us  to 
improve  :  they  ruft  for  want  of  ufe  -,  but  are  brightened 
by  exercife.       Exercife    ftrengthens  and  invigorates    our 
mental  faculties  as  well  as  our  bodily.       And    the  more 
a   man  habituates   himfelf   to   intellcdtual  employments, 
the  greater  will  be  his  aptnefs  and   facility  in   difcovering 
truth,   and   deteding   error.       Without   fome    previous 
ftudy  and  application,  it  is  as  impofTible  that  men  fhould 
be  accurate  judges  of  truth  and  right,  as  it  is  that  they 
fhould  be  compleat    artificers  in  any  mechanical  bufinefs, 
without   fpcrndipg  time  to  learn  the    trade.     They   may 
bungle   and  cobble  ;    but  can  do  nothing  that  will  bear 
the  infpedion  of  a  mafter -workman.     It  is  the  unhappinefs 
of  a  great  part  of  mankind  that  they  do  not  fufficiently 
confider  this  natural  weaknefs,  ineptitude  and  awkward- 
nefs  of  human  reafon  before  cultivation  ;    but   fit  down 
contented    with    their    imaginary    fagacity    and  prompt- 
nefsof  underftanding,  without   ufing  the   proper  rreans 
to  qualify  them  for  judging  of  things  that  may   come 
under  their  confideration.     Hence   it  is  that  we  have  fo 
many  quacks  and  ignorant    pretenders  in  all    arts  and 
fciences  —  What   need  of  ftudy  to  come  at  an   acquain- 
tance with  thofe  fubjefls  which  we  may  underftand  at  any 
time  only  by  opening  our  eyes  .''    Who  will  defcend  into 
the  bowels  of  the  earth  to  dig  for  gold,  while  it  lies  in 
plenty   within  his  reach  upon  the  furface  of  the  ground  ? 
"Who  will  dive   for  pearls,   while  he  imagines  they  float 
upon  the  waves?    Or  what  need  has  that  field  of  tillage, 
whofe  foil  is   fo  fertile,  that,   like  that  of  Eden^  it  pro- 
duces fpontaneouHy  the  richcfl  fruits  }     When  men  ima- 
gine that  the  depths    of  fcience   may  be  fathomed  by  a 
fingle   glance   of  thought,  without  any  previous  appli- 
cation  to  intelleflual    exercifes,  it  can  not    be  expcifled 
that  they    fliould    be  able  to  determine    juftly  upon  any 
points  but  fome  of  the  moft  familiar  and  obviovis.     In 

this 


3  2  Men^  endowed  ivith  Faculties 

this  cafe,  he  that  was  born  like  the  wild  affes  colt^  mtifl: 
needs  continue  to  be  fo  ;  or,  at  beft",  come  to  maturity, 
and  grow  up  into  an  afs  himfclf. 

The  alteration  which  time  and  (ludy  make  in  the 
abilities  of  men  for  judging  concerning  truth  and  right, 
is  fufficient  to  account  for  the  diverfity  of  fentiments 
entertained  by  the  fame  perfons  at  different  periods  of 
their  life,  without  having  recourfe  to  fcepticifm,  or  fup- 
pofing  all  our  notions,  from  firft  to  Jaft,  to  be  mere 
phanfy  and  illufion.  A  man  may  err  once  without 
erring  always.  Nor  can  we  argue  from  the  reveries  of 
youth,  and  the  abfurd  conceits  of  the  illiterate,  that  all 
mankind  are  but  a  mighty  nation  of  fools  and  luna- 
ticks,  pleafing  themfelves  with  idle  dreams  and  delufive 
appearances,  inftead  of  realities. 

3.  That  men  are  able  even  ef  themfelves  to  judge 
what  is  right,  does  not  imply,  that  they  can  receive  no 
affirtance  from  books,  and  the  converfation  of  learned 
men  -,  Or  that  they  may  judge  as  well  without  thefe 
helps,  as  with  them.  Although  all  men  are  capable  of 
difcerning  truth  and  right  in  fome  degree,  by  the  bare 
exercife  of  their  own  natural  faculties,  it  does  not  follow 
that  they  can  ftand  in  no  need  of  any  foreign  aid,  in 
order  to  their  judging  in  a  more  perfe(5t  manner.  The 
more  knowing  may  be  helpful  to  others  in  their  purfuit 
cf  knowledge.  And  the  abilities  of  men  for  reafoning 
jiiftly,  and  judging  truly,  may  depend,  in  a  great 
meafure,  upon  the  method  of  their  education,  the  books 
they  read,  and  the  genius  and  abilities  of  the  perfons 
they  converfe  with.  Who  will  pretend  that  the  natives 
of  Greenland,  or  the  Cape  of  Good  Hope,  enjoy  the  fame, 
or  equal,  means  of  knowledge,  with  thofe  that  are  born 
in  the  polite  and  learned  nations  of  Europe  ?  Who  ima- 
gines that  one  brought  up  at  the  plough  is  as  likely 
to  form  right  notions  of  things,  as  if  he  had  been 
educated  at  a   univerfity  ?    Or  that  a  man  who  has  con- 

verfed 


proper  for  difcernifig^  6cc.  3  3 

yerfed  only  with  ordinary  Mechanics,  has  the  fame 
advantages  with  thofe  who  have  enjoyed  the  fa- 
miliarity of  the  greateft  proficients  in  literature  ?  To 
ibppofe  thefe  things,  is  to  contradifl  daily  experi- 
ence. And,  therefore,  to  decline  all  afTidances  from 
others  in  the  fearch  of  knowledge,  under  a  notion,  that 
■we  are  able  to  judge  even  of  ourfelves  what  is  right,  is 
pride  and  vanity,  and  not  the  pare  of  an  ingenuous  in- 
quirer after  truth.  This  may  be  allowed  by  the  mod 
ftrenuous  afferter  of  mens  natural  abilities,  and  natural 
right,  to  judge  for  themfelves,  without  any  appearance 
ef  inconfiftency  or  contradi6lion.  P'or  it  amounts  to 
no  more  than  this,  that  fome  men  are  fuperiour  to 
others,  and  may  help  them  to  the  knowledge  of  fome 
things  which  they  would  not  have  known  without  their 
alTiftance. 

4.  It  is  not  implied  in  this  dodrine,  that  mens  intel- 
k6lual  powers  have  no  bounds  at  all  ;  or  that  they  are 
equally  able  to  determine  upon  all  points,  although  they 
fhould  improve  all  the  helps  to  knowledge,  and  culti- 
vate their  reafon  in  the  beft  manner  pofTible.  There 
are  many  cafes  wherein  the  wifeft  of  men   are  unable  to 

form  any  judgment  at   all difficulties  which  they 

cannot  folve heights  which  they  cannot  climb 

depths  which  they  cannot  fathom Some  may,  per- 
haps, think  this  a  refledlion  upon  human  underftanding. 
And  indeed  it  is  fo,  if  it  be  any  refle<5lion  upon  it  to 
fay,  that  it  is  not  infinite  like  that  of  God  •,  but  not 
otherwife.  To  fay  that  human  reafon  is  confined  to  a 
certain  fphere,  beyond  which  it  cannot  penetrate,  is,  in 
reality,  no  more  than  to  aflert  that  man  is  a  finite,  and 
not  an  infinite,  being  ;  a  creature,  and  not  the  Creator. 
There  are  probably  created  intelligences  much  fuperiour 
to  man  even  in  his  bejl  ejlate  :  But  it  is  no  derrogation 
from  their  real  dignity,  to  fay  they  are  not  omnifcient. 
Why  then  fhould  man  grafp  at  omnifcience  ?  imagine 
he  may  know  every  thing  becaufc  he  may  know  fome  ? 
F  and 


3  4  Men^  endowed  with  Faculties 

and  look  upon  it  as  a  reproach,  when  it  is  faid  that  his 
reafon,  and  all  his  other  faculties  are  circumfcribed  ? 

We  may  know  what  is  proper  to  be  known  by  beings 
of  our  rank,  fo  as  to  fill  our  place,  and  anfwer  the  defign 
of  our  creation,  without  being  able  to   comprehend    all 
things.     We  may  know   that  this  earth  is  inhabited   by 
creatures,  the  law  of  whofe  nature  is  virtue,  and  its   end 
happinefs  -,  although  we   cannot   certainly   tell  whether 
the  planets   are  inhabited,  or  not  •,    or,  if  they   are,  by 
what  kind  of    beings  •,  and  what  their  condition  and  cir- 
cumftances.     We  may  know,  in  general,  what   tends  to 
health  and  felicity  in  this  world,  although  the  real  elTen- 
ces  of  things  fhould  be   beyond  our  reach.     We  may 
know  that  whatever  came  into  exiftence^  (  as  it  is  demon- 
ftrable  that  every  thing  did  which  we  behold  )  muft  have 
fome  invi/ibk  caufc  adequate  to  it,  although  we  were  not 
able    to    form  a  clear  idea  of  creative  power,   or  the 
manner  of  its  exertion.     We  may  know  that  beauty, 
order,  harmony  and  defign,  in  the  works  of  nature,  pre- 
fuppofe  a  deftgner^  or,  intelligent  artificer  ;    although  we 
cannot   comprehend  the  fyftem  of  the    univerfe.     We 
may  know   that  a  conftitution  of  things,  adlually  tend- 
ing to  happinefs,   mufl  be  the  produdt  of  goodnefs,  al- 
though we  are  not  able  exaftly  to  define,  beforehand, 
that  fyftem   the  correfpondent  parts  of  which    fhall  be 
fo  adjufted  as  to  effefl  the  greateft  pofTible  good.     We 
may  know  in  general  that  the  Author  of  the  world  muft 
be  a  wife  and  good  being,  although  the  final  caufcs  of 
fome  things  which  we  fee  in  it,  are  beyond  our  fight.    In 
fine,  we  may  know  that  God  is,   and  that  he  is  a  rewar- 
der  of  them  that  diligently  feek  him  ;  although  wc  cannot 
hy  fearching  find  out  the  almighty  unto  perfe£lion   -,    or 
comprehend  his  nature  •,  or  fee  through  the  whole  fchemc 
of  his  works,  government  and  providence. 

The  wifcft  of  men   was   not  afhamed  to  own  this 
imperfedion  of  human  reafon,   even   under  its  greateft 

improvementSa 


proper  for  difcern'ing^  8cc,  35 

improvements,  and  carried  to  its  mod  exalted  pitch. 
When  I  applied  mine  heart  to  know  wifdom^  fays  Solo- 
mon, then  I  beheld  all  the  work  of  God^  that  a  man  cannot 
find  out  all  the  work  that  is  done  under  the  fun  ;  hecaufe 
though  a  man  Jeek  it  out,  yet  Jhall  he  not  find  it  ;  yea 
farther,  though  a  wife  man  think  to  know  it,  yet  fJjall  be 
not  be  able  to  find  it.  However  Solotnon  was  no  Sceptic. 
In  the  fame  book  we  find  him  faying,  that  wifdom  excel- 
Jeth  folly,  as  much  as  light  excelleth  darknefs  :  And  with 
him  the  conclufion  of  the  whole  matter  is, — Fear  God^ 
and  keep  his  commandments  •,  for  this  is  the  whole  of 
man.  Whatever  he  might  be  in  doubt  about,  he  was 
fatisfied  of  this.  That  there  was  a  God  who  governed  the 
world,  that  his  will  and  commandments  might  be 
known,  and  that  the  bufinefs  and  happinefs  of  man,  con- 
fifts  in  obeying  them. 

Again, 
5.  When  it  is  faid  we  are  able  even  of  ourfelves  to  judge 
what  is  right,  this  is  not  defigned  to  fugged  that  our  in- 
telleflual  faculties   are    fo   capacious  as  to  render  a  fu- 
pernatural    revelation  of  no   ufe  or   importance   to   us. 
Certainly  we  cannot  fuppofe  this  to  be  the  intention  of 
him  that  uttered  the  words  of  our  text,   fince  one  of  the 
titles  which  he  took  upon  himfelf,  was  that  of  a  Prophet^ 
or  a  Teacher  fent  from  God.     And  indeed  it  neceflarily 
follows  from  the   fuppofition  of  our  rational  faculties  be- 
ing limited,  that  there  is  room  for  our   being   infl:rL;<51:ed 
by  revelation.     If  one  man  may  inftrufl    another,  much 
more  may  we  fuppofe  it  poffible  for  him  that  is  perfect 
in  knowledge  to   fupply    the  natural  defedls   of   human 
reafon   by  a  fupernatural  communication  of  light   and 
knowledge.      When,  and  how  far,  it  is  expedient  for 
him  to   do  this.  He  only    knows.     However  upon  fup- 
pofition of  fuch  a  revelation,  we    mufl  be  fuppofed   to 
be   able  to  fee  the  .evidence  of  its  being  fuch.     It  is  the 
proper   office   of  reafon   to  determine   whether  what  is 
propofed  to    us  under  the    notion  of  a  revelation    from 
God,   be  attended   with   fuitable  atteftations  and    cre- 
dentials. 


3  6  Me?t^  endowed  with  Faculties 

dentials,  or  not.  So  that  even  in  this  cafe,  we  may  of 
onrfehes  judge  what  is  right.  If  there  be  no  rational 
evidence  of  its  coming  from  God,  no  rational  man  can 
receive  it  as  fuch  :  And,  on  the  other  hand,  if  it  be  ac- 
companied with  rational  evidence,  no  reafonable  man 
can  rejeA  it.  'Indeed  what  Jefus  Chrifl,  particularly 
blames  the  Jews  for  in  the  text,  is  their  not  exercifmg 
their  reafon  in  this  way.  He  had  fufficiently  proved 
his  divine  mifllon  ;  but  they  would  not  difcern  the  time, 
nor  judge  what  was  right,  being  under  the  influence  of 
prejudice,  and  not  of  reafon. 

Moreover,  it  is  the  proper  office  of  reafon  to  de- 
termine the  meaning  of  the  particular  parts  of  a  re- 
velation, after  the  divine  authority  of  it  in  general  is 
eftabliflied  and  allowed.  And  this  mens  natural  fa- 
culties qualify  them  for,  much  in  the  fame  manner  that 
they  qualify  them  for  interpreting  other  writings.  If 
God  gives  men  a  revelation,  he  gives  it  to  be  under- 
ftood  by  men  :  And  if  he  gives  it  to  be  underftood 
by  men,  he  muft  give  it  in  human  language,  and 
accommodate  it  to  human  capacity.  For  otherwife, 
a  fecond  revelation  would  be  neceffary  to  explain  the 
firfl :  And  then,  why  not  a  third  to  explain  the  fecond  ; 
and  fo  on  in  infinitum  ?  And  fo  nothing  would  be 
really  revealed  after  all. 

I   fhall  juft  add  in  the 

6th,  and  lafl:  place,  as  a  farther  limitation  of  the 
propofuion  before  us,  That  it  does  not  intend  that  we 
are  able  to  determine,  with  an  equal  degree  of  certainty, 
all  points  which  we  are  capable,  in  fome  fenfe,  of  com- 
ing to  a  conclufion  about.  Although  truth  does  not  ad- 
mit o^  degrees,  yet  the  evidence  of  truth  does.  So  that  of 
various  propofitions  equally  true  in  themfelves,  fome 
may  be  known  with  greater  certainty  tfen  others. 
Probable  evidence  is  indeed  all  that  can  be  had  in  mod 
cafes,  as  was  obferved   before.     It  is  by  virtue  of  this, 

that 


proper  for  difcer7i'i72g^  Sec.  ^rr 

that  the  intercourfe  of  man  with  man,  and  all  the  bufmefs 
and  commerce  of  the  world,  is  carried  on.  Experience 
fliovvs  that  fuch  evidence  is  fiifficient  in  fecular  affairs  : 
And  it  may  be  fuflicient  in  religious  affairs  alfo,  in  thofe 
cafes  where  abfolute  certainty  cannot  be  had. 

I  fiiall  now  conclude  this  head  concerning  the  cer- 
tainty and  fufficiency  of  human  knowledge,  with  the 
words  of  Mr.  Locke.  "  If — any  one,"  fays  he,  *'  will  be 
"  fo  fccptical  as  to  diftruft  his  fenfes,.  and  to  affirm  that 
"  all  we  fee  and  hear,  feel  and  tafte,  think  and  do,  due- 
*'  ing  our  whole  being,  is  but  the  feries  and  deluding 
"  appearances  of  a  long  dream,  whereof  there  is  no  rea- 
'*  lity  ;  and  therefore  will  queftion  the  exiftence  of  all 
*'  things,  or  our  knowledge  of  any  thing  :  I  muft  defire 
"  him  to  confider,  that  if  all  be  a  dream,  then  he  doth 
*'  but  dream  that  he  makes  the  quedion  ;  and  fo  it  is 
*'  not  much  matter,  that  a  waking  man  fhould  anfwer 
"  him.  But  yet,  if  he  pleafes,  he  may  dream  that  I 
"  make  him  this  anfwer,  that  the  certainty  of  things  ex- 
"  ifting  inrerum  natura^  when  we  have  the  teftimony  of 
"  our  fenfes  for  it,  is  not  only  as  great  as  our  frame  can 
*'  attain  to,  but  as  our  condition  needs.  For  our  facul- 
*'  ties  being  fuited  not  to  the  full  extent  of  being,  nor  to  a 
"  perfe6t,  clear  and  comprehenfive  knowledge  of  things, 
"  free  from  all  doubt  and  fcruple  ;  but  to  the  prefer- 
*'  vation  of  us  in  whom  they  are  ;  and  accommodated 
*'  to  the  ufe  of  life  ;  they  fcrve  our  purpofe  well  enough, 
**  if  they  will  but  give  us  certain  notice  of  thofe  things 
"  which  are  convenient,  or  inconvenient  to  us.  For  he 
*'  that  fees  a  candle  burning,  and  hath  experimented  the 
*'  force  of  its  flame,  by  putting  his  finger  in  it,  will 
"  little  doubt  that  this  is  fomething  exiffing, — which 
**  does  him  harm,  and  puts  him  to  great  pain  :  which  is 
*'  afTurance  enough,  when  no  man  requires  greater 
**  certainty  to  govern  his  anions  by,  than  whit  is  as 
"  certain  as  his  a(5lions  themU  Ivrs.  And  if  our  dreamer 
"  pleafes  to  try,  whether  the  glowing  heat   of  a  glafs 

furnace 


38  Me7t^  endowed  with  Faculties 

"  furnace,  be  barely  a  wandring  imagination,  in  a  drowfy 

"  man's  fancy  ;  by  putting  his  hand  into  it,  he  may  per- 

*'  haps  be  wakened  into  a  certainty,  that  it  is  fomething 

"  more  than  bare  imagination.     So  that  this  evidence  is 

*'  as  great  as  we  can   defire,  being   as  certain  to   us   as 

*'  our  pleafure  or   pain,  i.  e.  happinefs  or    mifery  ;  be- 

"  yond  which  we  have  no  concernment,  either  of  know- 

*'  ing  or   being."f 

Thus  it  appears  that  men  are  naturally  endowed 
with  faculties  proper  for  diftinguifhing  betwixt  truth  and 
error,  right  and  wrong.  And  hence  it  follows,  that  the 
do(5lrine  of  a  total  ignorance,  and  incapacity  to  judge  of 
moral  and  religious  truths,  brought  upon  mankind  by  the 
apoftacy  of  our  Firji  Parents^  is  without  foundation. 
How  much  brighter  and  more  vigorous  our  intelleflual 
faculties  were  in  Adam^  fix  thoufand  years  before  we  had 
any  exiftence,  I  leave  others  to  determine.  It  is  fufficient 
for  my  purpofe  to  confider  mankind  as  they  are  at  pre- 
fent,  without  inquiring  what  they  were  before  they  had 
any  being.  And  it  appears  that  they  have  now  a  natural 
power  to  judge  what  is  true  and  right,  with  the  reftric- 
tions  mentioned  above.  But  it  is,  neverthelefs,  the  man- 
ner of  vain  Enthujiafis,  when  the  abfurdity  of  their 
do£lrines  is  laid  open,  to  fall  a  railing,  telling  their  oppo- 
fers  that  they  are  in  a  carnal  Jl ate ^  blind,  and  unable  to 
judge  :  but  that  themfelves  are  fpiritually  illuminated. 
Thus  they  endeavour  to  palm  the  groffeft:  abfurdities 
upon  their  neighbours,  under  the  notion  of  their  being 
tiivine  truths  and  holy  myfieries  :  So  that  thefe  en- 
lightened Ideots  make  infpiration,  and  the  Spirit  of  truth 
and  wifdom,  the  vehicle  of  nonfenfe  and  contradiflions. 
Whatever  is  reafonable,  is,  with  them,  carnal  :  and 
nothing  is  worthy  of  belief,  but  what  is  impofllble  and 
abfurd  in  the  eye  of  human  reafon. 


f  Mr.    I.o(ke\  works,  edit.  4th  Vol.  I.  p.   C512. 

We 


proper  for  difcerning^   &c.  30 

We  fee  that  our  BIcrfTed  Saviour  did  not  fuppofethat: 
rhe  minds  of  men  had  fiifFcrcd  any  fuch  total  cchpfe,  or 
were  wholly  overfpread  with  darknefs.  He  addrefles 
the  unbelieving  "'Jews  as  if  they  had  proper  fiicultics  for 
judging  of  religious  truths  ;  and  blames  them  for  not  ex- 
erting them — why  even   cf  yotirfehes  judge  ye  not  what 

is  right  ? The  candle  of  the  Lord  which  was  lighted 

up  in  man  at  firfl:,  when  the  infpiration  of  the  almighty 
gave  him  underfianding,  was  not  extinguifhed  by  the  ori- 
ginal apoftacy,  but  has  kept  burning  ever  fince.  The 
divine  flame  has  catcht  from  father  to  fon  •,  and  has 
been  propagated  quite  down  to  the  prefent  generation  : 
Nor  will  it  be  put  out  'till  the  fun  himfelf  fhall  be  dark- 
ned,  and  the  moon  Jhall  not  give  her  light. 

Let  us  retain  a  fuitable  fenfc  of  the  dignity  of  our 
nature  in  this  refpeff.  It  is  by  our  reafon  that  we  are 
exalted  above  the  beafts  of  the  field.  It  is  by  this, 
that  we  are  allied  to  angels,  and  all  the  glorious  intelli- 
gences of  the  heavenly  world  :  Yea,  by  this  we  refem- 
ble  God  himfelf.  It  is  principally  on  account  of  our 
reafon,  that  we  are  faid  to  have  been  created  in  the 
image  of  God.  So  that  how  weak  foever  our  intellectual 
faculties  are,  yet  to  fpeak  reproachfully  of  reafon  in  ge- 
neral, is  nothing  lefs  than  blafphemy  againft  God.  Let 
us,  therefore,  inftead  of  contemning  this  ineftimable  gift, 
in  which  confifts  the  glory  of  our  nature,  employ  it  to 
the  ends  for  which  it  was  defigned,  in  the  fervice  of  the 
great  Father  of  our   fpirits. 

But  we  have  had  occafion,  in  this  difcourfe,  to  fpeak 
of  the  imperfection,  as  well  as  of  the  ftrength,  of  human 
reafon.  He  that  is  not  fenfible  of  this  imperfedion,  is 
ib  far  from  being  the  wifefl  of  men,  that  he  knowetb 
nothing  yet  as  he  ought  to  know  it.  Prof^Jfing  himfelf  to 
bewife^  he  becomes  a  fool  \  the  knowledge  of  ourfelves 
being  the  firft,  laft,  point,  \.\\^  alpha  zx\^  omega  o{\\\im^v\ 
wifdom.     The  knowledge  of  our  own  ignorance,  is  the 

moft 


40     MeHy  ejtdowed  with  Faculties^  6cc. 

moft  important  and  beneficial  of  all  fciences.  This  will 
naturally  lead  us  to  humility  •,  and  excite  us  to  improve, 
with  gratitude  and  diligence,  all  the  means  of  knowledge 
which  we  are  favoured  with  -,  efpecially  that  revelation 
which  God  has  given  us  by  his  Son,  whom  he  has  fent 
from  heaven  to  be  a  light  unto  the  Gentiles,  as  well  as 
the  glory  of  his  people  Ifrael.  A  Senfe  of  our  ignorance 
would  alio  teach  us  modefty  in  criticifing  the  works  of 
nature  and  providence.  The  fcheme  of  God's  govern- 
ment isvaft  ;  our  underftandings  are  narrow,  and  not 
proportioned  to  it.  We  are  at  prefent,  as  it  were,  but 
rational  beings  in  embrio,  unborn  to  light  and  knowledge. 
At  leafl:  we  are  mere  babes  in  fpeculation  ;  we  fpeak 
cs  children  ;  we  think  as  children  ;  we  under/land  as  chil- 
dren :  But  perhaps  we  may  e'erlong  become  men,  and  put 
■away  childijlj  things.  *Till  we  arrive  at  that  maturity 
of  life  and  knowledge,  towards  which  we  are  in  progrefs 
during  our  abode  in  the  prefent  world,  we  ought  not 
to  think  ftrange  that  our  underrianciings  are  baffled  ; 
or  that  many  things  remain  myllerious  and  unaccount- 
able to  us,  both  in  the  natural  and  moral  government  of 
God.  And  inftead  of  boldly  cenfuring  the  author  of  the 
univerfe,  as  taking  wrong  meafures  In  any  refpe(5t,  it 
becomes  us  toufe  that  humble  language,  not  only  of 
a  great  man,  but  an  infpired  apoflle —  O  /  the  depths  of 
the  riches  both  of  the  wifdom  and  knowledge  of  God  !  How 
nnfearchable  are  his  judgments  -,  and  his  ways  pafi  finding 

out  I Now  to  the  King  eternal,  immortal,  invifible,  the 

only  wife  God,  be  honour  and  glory  forever^  through  Jefus 
Chrift  our  Lord.     Amen. 


SERMON 


(  41) 


4* 'i^ 'J' 'I*  •'J' 'fr 'J* 'i!?  4?  "iIp 'J^  •$?  "i^ 

i^j i^i C^j i^ Cj^-t  i^iii^ t^  J^ t!^i  i!^ i^ c)jj» Ojji tjj  c)J|l> 0^ c*!  i)jji  I**  1*1  t>i'j  c*»  Mt  c^j  t*j  I*, 


Se  r  m  o  n 


i^mwmis^mm^ 


The  Right   and    Duty  of 
private  Judgment  aflerted. 


LUKE    XII.  54- 


57- 


]/fnd  he  /aid  alfo  to  the  people^   When  ye  fee  a  cloud  rife 

out  of  the   weff,  Jlraightway  ye  fay,  There  cometh  a 

fhower  ;  and  fo  it  is. 
And  when  ye  fee  the  fouth  wind  blow,  ye  fay.  There 

will  be  heat  -,  and  it  cometh  to  pafs. 
Te  hypocrites,  ye   can  difcern  the  face  of  the  Jky,  and  of 

the  earth  :     but  how  is  it,  that  ye  do  not  difcern  this 

time  ? 
Tea^  and  why  even  of  your  felves  judge  ye  not  what  is 

right  ? 


HAVING  attempted  to  fhow,  in  two  former  dif- 
courfes  upon  thefe  words,   That  there  is   a  natural 
difference  betwixt   truth  and   falfhood,  right   and 
wrong :  And,  That  men  arc  naturally  endowed   with  fa- 
culties proper  for  the  difcerning  of  thefe  differences  :    I 
proceed  now  to  fhow  in  the 

G  Hid. 


4  2  TT^e  Right   a?id  Duty 

llld.  i^nd  la§f  place,  That  men  are  under  obligation 
to  exert  thefe  faculties  -,  and  to  judge  for  themfelves  in 
things  of  a  religious  concern.  It  cannot  be  doubted  but 
that  this  is  fairly  implied  in  my  text.  For  the  words 
evidently  carry  in  them  a  fevere  cenfure  and  reproof  of 
the  perfons  to  whom  they  were  originally  addreffed,  on 
account  of  their  neglediing  to  judge  for  themfelves 
concerning  our  bleffed  Saviour,  and  his  doflrine.  He 
makes  this  neg1e6t,  an  argument  of  their  hypocrify,  one 
of  the  bafeft  vices  —  Te  hypocrites,  ye  can  difcern  the  face 
of  the  Jky  —  and  why,  even  of  your f elves  judge  ye  not  what 
is  right  ? 

The  fubjeft  before  us  being  the  duty  of  private  judg- 
ment, I  fhall  briefly  explain  what  I  intend  by  perfons 
judging  for  themfelves  •,  or  by  freedom  of  thought  and 
inquiry  in  religious  matters :  And  then  fhow,  that  this  is 
what  we  are  all  obliged  to. 

Now  what  I  intend  by  a  man's  judging  for  himfelf 
with  freedom,  and  exerring  his  own  faculties  in  the 
fearch  of  truth  and  right,  may  be  comprifed  under  the 
following  particulars  — 

That  he  fufpends  his  judgment  intlrely  concerning 
the  truth  or  falfliood  of  all  dodrines  ;  and  the  fitnefs  or 
unfitnefs  of  all  aftions  -,  'till  fuch  rime  as  he  fees  fome 
reafon  to  determine  his  judgment  one  way  rather  than 
the  other.  He  that  defires  to  come  to  the  knowledge 
of  the  truth,  puts  himfelf  in  a  (late  of  indifferency  with 
regard  to  the  point  to  be  judged  of  ;  that  fo  his  mind 
being  as  it  were,  in  ^equilibrio,  his  judgment  may  be  de- 
termined folely  by  reafon  and  argument.  He  does  not 
bring  his  old  prejudices  and  prepoflefrions  to  determine 
the  point  ;  but  comes  prepared,  by  an  unbiafled  mind, 
to  receive  the  imprefllons  of  reafon,  and  of  reafon  only. 
All  propofirions  are  the  proper  fubjed  of  inquiry  and 
examination,   except  firsi  principles,  which  are  few  in 

number. 


of  private   yudgment,  ^x 

number,  and  which  do  not  extend  to  any  dodrlnes  either 
of  natural  or  revealed  religion,  how  nearly  foever  they 
may  be  connedted  with  fome  of  both.  And  therefore,  in 
order  to  our  judging  with  true  freedom,  we  ought  to 
confider  all  fuch  do6lrines  with  an  eye  of  indif^erency, 
neither  fancying  them  to  be  true  or  falfe  ;  nor  even 
wijhing  them  to  be  fo,  till  we  fee  they  are  connected 
with,  or  contrary  to,  fome  of  thofe  firfl  principles  of 
human  knowledge,  which  being  felf  evident,  are  not  the 
fubje(5t  of  examination.  Thus,  for  example,  we  ought 
not  to  believe  that  there  is,  or  that  there  is  not  a  God  -, 
that  the  Chriftian  religion  is  from  God,  or  an  impoflure  ; 
that  any  particular  dodlrine  fathered  upon  it,  is  really 
contained  in  it,  or  not  i  or  that  any  particular  feft  of 
chriflians,  is  in  the  right,  or  in  the  wrong  ;  'till  we  have 
impartially  examined  the  matter,  and  fee  evidence  on  one 
fide  or  the  other.  For  to  determine  any  point  without 
reafon  or  proof,  cannot  be  to  judge  freely^  unlefs  it  be 
in  a  bad  fenfe  of  the  word.  So  that  fufpenfe  or  indif- 
ferency,  is  the  firfl  thing  implied  in  free  inquiry  :  or,  to 
fpeak  more  properly,  it  is  a  prerequifite,  and  prepara- 
tory to  it. 

Again  :  The  next  ftep  towards  freedom  of  exami- 
nation and  judgment,  is  the  exerting  of  our  own  reafon 
in  weighing  arguments  and  evidences  that  offer  them- 
feJves  to  us,  or  that  are  offered  by  others.  He  that  in- 
quires freely  after  truth,  is  not  content  with  barely  fuf- 
pending  his  judgment  till  fuch  time  as  evidence  forces  it 
felf  upon  his  mind.  In  this  way,  a  man  may  perhaps 
avoid  error  •,  but  will  not  gain  much  knowledge  •,  for 
truth  is  coy,  and  mufl  be  courted.  To  gain  any  confidc- 
rable  degree  of  knowledge,  it  is  neceflary  that  we  are 
a6live  and  vigorous  in  the  purfuit  of  it ;  that  we  make 
ufe  of  all  the  means  and  helps  to  knowledge  that  are 
within  our  reach  ;  that  we  inquire  into  fafts  •,  that  we 
view  things  in  different  lights,  not  taking  up  fitisficd 
with  firll  appearances  ;     that  wc  weigh  the  arguments 

that 


44-  ^^  Right  and  Duty 

that  are  brought  to  fupport  any  doflrlne  or  pra6lice  ; 
that  we  balance  them  with  contrary  arguments  ;  and 
the  hke. 

Another  thing  implied  in  the  freedom  of  judgment 
is,  that  a  man  honeftiy  embraces  for  truth,  whatever  there 
appears  evidence  for,  without  endeavouring  to  evade  it, 
to  Ihift  it  off,  or  ftifle  the  convi6lion  of  his  own  mind. 
To  inquire  into  evidence,  is  to  no  purpofe,  unlefs  we  fol- 
low it  wherever  it  leads,  and  chearfully  receive  the  truth 
wherever  it  is  to  be  found  ;  whatever  notions  it  may 
contradi6l  ;  whatever  cenfures  it  may  expofe  us  to. 
It  is  an  idle  and  inconfiftent  thing  to  examine,  if  we  are 
determined  before  hand  to  retain  our  former  fentiments ; 
to  believe  as  our  fore- fathers  did,  or  as  any  particular 
body  of  men  does  at  prefent.  A  man  does  not  really 
inquire  after  truth  and  right  at  all,  unlefs  he  determines 
from  the  very  firft,  to  have  no  fuperftitious  veneration  for 
great  names  ;  but  to  yield  himfelf  up  to  evidence 
wherever  it  appears ;  and  how  much  foever  it  might 
have  contributed  to  his  prefent  intereft  and  reputation  to 
have  embraced  other  tenets. 

Lastly  :  Judging  with  freedom  and  impartiality, 
implies,  that  in  giving  our  aflent  to  any  propofition,  we 
give  it  in  proportion  to  the  degree  of  evidence  that  ap- 
pears to  fupport  it.  All  truths  are  not  equally  clear  and 
inconteftible  :  Innumerable  lie  quite  beyond  our  fight  ; 
fome  juft  dawn  upon  our  minds ;  others  appear  in  a  ftrong 
and  convincing  light,  tho'  not  fo  ftrong  as  to  exclude  all 
doubt  i  while  others  glare  upon  us  with  all  the  force  of 
demonftration.  Now  as  there  are  innumerable  degrees 
of  evidence  betwixt  the  loweft  probability,  and  that  in- 
tuitive certainty  which  we  have  of  firft  principles  ;  fo  a 
man  ought  not  to  give  the  fame  degree  of  aflent  to  every 
thing  he  receives  for  truth  ;  but  to  proportion  his  afllent 
to  the  nature  and  degree  of  the  apparent  evidence,  whe- 
ther it  be  greater  or  lefs.     Not  to  afiTent  to  what  is,  in 

the 


of  private  yudginent,  4^ 

the  loweft  degree,  probable  upon  the  whole,  difcovers  a 
backwardnefs  to  entertain  the  truth.  And,  on  the  other 
hand,  to  give  an  affent  to  any  truth,  over  and  beyond 
what  the  nature  of  its  evidence  naturally  demands  and 
calls  forth,  is  much  the  fame  thing  with  believing  without 
any  evidence  at  all.  For  all  that  redundancy  of  afTent, 
if  I  may  fo  exprefs  it,  is  mere  credulity  and  raflinefs  : 
and  this  is  as  unbecoming  a  reafonable  creature  as  ob- 
ftinacy  and  perverfeneis. 

Having  thus  briefly  explained  what  I  intend  by  judg- 
ing for  ourfelves,  with  freedom,  I  proceed  now  to  fhow. 
That  this  is  what  every  man  is  under  obligation  to  do. 
This  I  propofe  to  prove  dircolly  by  rcafon  and  revela- 
tion •,  and  then  to  anfwer  the  principal  obje£Iions  that 
are  urged   againft  it. 

Each  individual  has  an  interefl  of  bis  own  depending. 
We  find,  by  experience,  that  we  are  all  capable  of  being 
happy  or  miferable  to  a  great  degree.  Pain  and  plea- 
fure,  at  leafl,  are  private  and  perfonal  things.  And  even 
they  that  arrogate  to  themfelves  the  right  o^  judging  for 
us,  do  not  pretend  to  feel  for  us  alfo.  Now  if  it  be  of 
any  importance  to  us  to  be  happy  for  ourfelves,  it  is  of 
importance  to  judge  for  ourfelves  alfo ;  for  this  is  ab- 
folutely  necefTary  in  order  to  our  finding  the  path  that 
Jeads  to  happinefs.  Indeed  if  others  can  afford  us  any 
affiflance  in  finding  this  path,  it  is  reafonable  to  make  ufe 
of  it  ;  but  not  to  give  ourfelves  up  intirely  to  their  di- 
reflion.  It  is  the  greateft  folly  imaginable,  to  give  our- 
felves no  concern  about  our  own  welfare,  unlefs  we  were 
certain  it  is  fecured  to  us  already,  fo  that  we  cannot  pof- 
fibly  mifs  of  it,  which  is  a  fuppofition  contrary  to  daily 
experience.  We  find  that  our  happinefs  depends,  at 
lead  in  fome  degree,  upon  our  condudl  ;  and  that  wc 
often  take  fome  wrong  (lep,  through  ignorance  -,  which 
ought  to  be  a  warning  to  us  to  look  about  u?,  and  take 
heed   to  our  ways.  —  Without  knowing  which  is   the 

right 


46  The   Right  and  Duty 

right  path,  we  can  never  take  it,  iinlefs  it  be  by  chance  ; 
and  though  we  fhould  be  fo  fortunate  as  to  get  into  it, 
we  cannot  have  the  fatisfa^lion  of  knowing  it. 

In  our  prefent  imperfcft  flate,  fuch  inquiries  as  the 
following,  become  every  man  that  has  not  yet  refolved 
them  in  his  own  mind  —  "  What  is  my  chief  good  ? 
"  Where  is  the  road  that  will  convey  me  to  my  happi- 
"  nefs  ?  Where  fhall  1  find  this  ineftimable  jewel  ?  this 
*'  pearl  of  great  •price  P  In  what  mountain  Ihall  I  dig  for 
*'  it  ?  In  what  ocean  fhall  1  dive  ?  Amidft  the  various 
"  opinions,  and  contrary  purfuits  of  mankind,  what  road 
"  fhall  1  myfelf  travel  ?  What  courfe  fhall  I  fleer  ? 
*'  Shall  I  find  my  felicity  in  retirement  and  folitude  ? 
"  Or  in  the  noife  and  buflle  of  the  world  ?  Is  it  to  be 
"  found  in  the  humble  and  quiet  cottage  ?  Or  in  proud 
*'  and  envious  courts  ?  Is  it  to  be  found  in  peace  at 
*'  home  ?  Or  in  war  abroad  ?  Does  it  confift  in  indulg- 
*'  ing  to  my  animal  nature  without  controul  ?  Or  in  im- 
*'  proving  my  mind  in  what  fome  men  call  wijdom  and 
*'  virtue  ?  Shall  I  feek  it  in  my  own  country  ?  Or  ex- 
"  plore  fome  diflant  region  in  hopes  to  find  it  ?  Shall  I 
"  fearch  it  upon  the  feas,  or  upon  the  dry  land  ?  In  the 
"  earth  beneath,  or  in  the  heavens  above  ?  In  this  world, 
*'  or  in  fome  other  ?  Is  my  fpirit  immortal  ?  Am  I  to 
''  furvive  the  difTolution  of  my  body,  and  to  live  forever 
*'  in  fome  other  flate  ?  Or  fhall  this  vital  fpark  thac 
'*  thinks,  perceives  and  wills,  and  is  anxious  about  Rnu- 
"  rity,  be  wholly  extinguifhed  in  a  few  days,  when  my 
"  body  falls  to  duft  ?  Is  there  any  being  who  created, 
*'  and  who  governs  the  world  ?  Or  is  this  beautiful  and 
"  flupendous  fabrick  of  the  univerfe,  the  offspring  of 
"  chance?  And  without  any  ^«;i(?,  overfeer  or  ruler  ?  — 
*'  a  fatherlefs  World,  which  the  next  moment  may  fall 
'*  into  ruins,  or  into  nothing  ?  If  there  be  a  God,  what 
*'  is  his  chara6ler  ?  Is  he  powerful,  wife,  righteous  and 
"  good  ;  or  is  he  not  ?  Does  my  happinefs  depend 
*'  upon  pleafing  and  obeying  him,  and  conforming  my- 
"  felf  to  his  will?  If  \t  does,  what  is  his  will  ?  What  are 

**  his 


of  private  jfudgmenL  /\.j 

•*  his  laws?  V/h^t  does  he  expefl  of  me  ?  What  kind  of 

"  government  is  it  I  am  under  ?    What  is  the  particular 

"  and  certain  way,  in  which  I  may   obtain  the  good-will 

"  of  this  great  Parent  of  the   world,    in  whofe  favour  is 

"  ///>,  and  whofe  loving- kindnefs  is  better  than  life  ?  '* 

These,  methinks,  are  fuch  inquiries  as  every  man 
fhould  endeavour  to  get  fome  fatisfatflion  about  in  his 
own  mind  —  fatisfadlion  of  quite  another  kind  than  any 
that  can  be  had  barely  from  the  decifions  of  others  con- 
cerning them.  The  queftions  are  too  interefting  and  im- 
portant to  be  fubmitted  to  the  determination  of  a  fecond 
perfon. 

But  were  we  difpofed  to  leave  matters  of  this  con- 
fequence  to  reference,  who  fliall  be  the  judges  ?  There 
are  almoft  as  many  opinions  in  the  world,  as  there  are 
men.  The  Talapoins  of  Siam  have  one  fyftem  of  religi- 
on :  the  Mufti  at  Conjlantinople^  another :  and  Chriftians, 
a  third  ;  and  fo  on.  And  almoft  all  alledge  divine  revela- 
tion in  their  own  favour.  There  are  even  (ome  fools  who 
fay  in  their  heart,  there  is  no  God%  and  not  only  in  their 
heart,  but  repeat  it  with  their  lips  alfo.  Now  Ihall  we 
fubmit  to  the  Theijls,  or  to  the  Atheifls  ?  How  fhall  we 
know  on  which  fide  the  truth  lies,  without  examination  ? 
But  fuppofe  we  embrace  Theifm,  what  fedl  of  the  Theijls 
fliall  we  fall  in  with  .?  With  thofe  who  deny,  or  thofe 
who  maintain,  a  revelation  from  God  ?  Is  it  reafonable 
to  give  in  to  either  party,  before  we  inquire  which  has 
the  bcfl  of  the  Argument  ?  But  fuppofe  we  fall  in  with 
the  latter,  there  are  feveral  fe6ls  of  them,  the  principal  of 
which  are  Jews,  Mahometans  and  Chrifiians.  It  cannot 
be  a  reafonable  part  to  fall  in  with  one,  in  oppofition  to 
the  other  two,  without  reafon.  But  fuppofe  we  are  conr- 
vinced  that  the  Chrifiian  religion  is  true,  do  not  Chrifiians 
differ  very  widely  in  their  fentiments  ?  Do  they  not  dif- 
fer fo  much  in  explaining  the  dodrincs  of  their  common 
revelation,  as  to  agree  in  hardly  any  thing  befides  the  name 

of 


48  The  Right  and  Duty 

of  Chrijiian  ?  Are  they  not  divided  into  many  fedls,  the 
moft  of  which  ftrenuoufly  maintain,  that  not  only  truth, 
but  falvation  ahb,  is  confined  to  themfelves  ?  Do  they 
not  deal  out  their  ciirfes  mutually  with  a  liberal  hand  ? 
Are  they  not  continually  throwing  fir e-hrands^  arrows  and 
deaths  (  not  indeed  in  fport,  like  other  fools^  but )  in 
fober  earnefl  ? 

Now  amidft  thefe  differences  and  altercations,  what  is 
the  part  of  a  reafonable  man,  but  to  fit  down,  and  ex- 
ercife,  as  well  as  he  can,  his  own  intelledual  powers  -,  and 
fo  to  judge  even  of  himfelf  what  is  right  ?  What  fyftem 
of  doftrine  —  what  mode  of  worfhip —  what  form  of 
church-government  and  difcipline,  is  moft  agreable  to 
fcripture  and  reafon — what  fedl  of  Chrijiians  he  fhall 
unite  with-— and  whether  with  any  one,  in  all  its  minute 
and  diftinguifhing  tenets  and  ufages  —  ?  "  A  man  muft 
*'  join  himfelf  to  the  true,  primitive  and  catholic  church." 
"What  church  is  that  ?  all  churches  lay  claim  to  that 
title  :  and  the  queftion  to  be  decided  is,  which  of  them 
fupports  its  claim  the  beft  ?  which  cannot  be  decided  with- 
out previous  inquiry.  "  But  there  is  a  living  infallible 
*'  guide  upon  earth,  to  whom  it  is  eafy  to  repair ;  and 
"  then  we  may  be  fure  of  being  in  the  right  without 
"  any  farther  trouble."  Where  is  he  ?  Many  deny 
there  is  any  fuch  unerring  guide,  and  infallible  umpire, 
as  confidently  as  others  affirm  it.  But  even  thofe  who 
agree  that  there  is  fuch  a  fovereign  judge  of  religious 
controverfy,  are  not  yet  fully  agreed  who  he  is  •,  or  whe- 
ther infallibility  be  to  be  found  in  one  fingle  perfon  or 
more.  The  heads  of  all  fefls  ufually  decide  difputable 
matters  with  full  as  much  affurance  and  lordlinels  as  it 
would  become  infallibility  itfelf  to  do  it,  although  they 
do  not  all,  in  fo  many  words,  pretend  to  be  exempted 
from  a  pofTibility  of  erring,  Thofe  who  claim  infalli- 
bility, often  decide  and  order  as  if  they  were  fallible  : 
And  thofe  who  do  not  claim  it,  are  often  full  as  pofitive, 
and  given  to  dominineering  as  much,  as  if  it  unquefti- 
onably  belonged  to  them,  We 


We  know  the  King  of  Great  Britain  ( or  the  ^eeti^ 
rn  a  female  reign )  is  the  Supreme  Head  of  the  church  of 
England^  as  by  law  eftablifhed  •,  which  church  claims 
poiver  to  decree  rites  or  ceremonies^  and  authority  in  con- 
troverfies  of  faith. 

But    his   Holinefs  at   Rome   thinks   this   a    bold    in- 
fringement  of    his   prerogative,    and   univerfai  jurifdic- 
tion  in  ecclefiaftical  matters.     Whofe   word,    then,  is  to 
be  taken  ?     How  fhall  we   a6t  a  rational  part  without 
fudging  even  of  ourfehes  which  is  in  the  right  ?  Or  whether 
either  of  them  be  fo.     Indeed  there  is  no  doubt  but  his  Ho- 
linefs is  really  the  Supreme  Head  of  the  church  of  Rome  •,  and, 
as  fuch,  has  authority  therein  in  matters  of  faiih,  worfhip 
and    difcipline.     Thus  alfo  the  King  or  i^ieen  of  Great 
Britain,  is  doubtlefs  the   Supreme  Head  of  the  truly  pri- 
tnitive,  apoflolical  church  of  England,  as  lately  eftablifhed 
by  human  laws.     But  neverthelefs,  it  may  perhaps  admit 
of  fome  difpute  whether  Jefus  Chrifl  is  not  the  Supreme 
Head  of  his  own  church  ?     and  confequently,   whether 
thefe  are  not  three  different   churches,  they  having  each 
of  them  a  different  Supre^ne  Head?    It  is  of  fome  impor- 
tance to  us  to  be  fettled  with  regard  to  thefe  points ;  and 
they  are  fuch  as  cannot  be  well  determined  without  fome 
examination,  though  perhaps  a  very  little  may  fuffice. 

Thus  it  appears  that  a  regard  to  our  own  intereft 
ought  to  put  us  upon  examining  and  judging  for  our- 
felves  in  religious  concerns.  The  fame  thing  might  be 
argued  from  the  faculty  of  reafon  itfelf,  which  is  com- 
mon to  all.  If  we  fuppofe  an  intelligent  author  of 
our  nature,  who  had  fome  deftgn  in  giving  us  our  prefent 
conftitution,  it  is  plain  that  his  end  in  endowing  us  with 
faculties  proper  for  the  inveftigating  of  truth  and  right, 
■was,  that  we  fliould  exercife  them  in  this  way.  Each  of 
our  bodily  organs,  and  animal  faculties,  has  an  apparent 
■Jinat  caufe.  Our  eyes  arc  for  feeing  •,  our  ears,  for  hear- 
ing-,   our  hands,  for   handling  j    our   feet,  for  Vv^alking- 

II  ingi 


50:.  The    Right    a?icl  Duty 

i.ngi  &c.  Nor  is  it  lefs  apparent  that  our  underftandings 
were  given  us  to  be  employed  in  the  fearch  of  truth,- 
and  in  embracing  it.  Truth  is  the  natural  objedlof  reafon, 
as  much  as  any  thing  elfe  is  the  proper  objedl  of  that 
particular  faculty  or  pafTion,  to  which  God  and  nature 
have  adapted  it.  Our  obligation,  therefore,  to  inquire 
after  truth,  and  to  judge  what  is  right,  may  be  found 
■within  us,  in  our  own  frame  and  conftitution.  This  ob- 
ligation is  as  univerfal  as  reafon  itfelf ;  for  every  one  that 
is  endowed  with  this  faculty,  is,  by  the  very  nature  of 
it,  obliged  to  exercife  it  in  the  purfuit  of  knowledge  ; 
efpecially  of  moral  and  religious  knowledge.  All  men 
are  not  obliged  to  ftudy  the  mathematicks^  law  and  phyficji. 
But  all  are  obliged  to  acquaint  themfelves  with  their 
duty  —  what  they  owe  to  God,  to  their  neighbour  and 
ther/jfelves.  If  one  man  is  to  think  and  judge  for  all 
the  reft  of  the  fpecies,  why  was  reafon  given  to  all  ? 
why  was  it  not  confined  to  him  alone  who  has  a  right 
to  ufe  it  ?  In  fliort,  we  may  fay  with  as  much  propriety, 
that  we  are  to  fee  only  with  another's  eyes,  hear  with 
another's  ears,  fpeak  with  another's  tongue,  and  walk 
with  another's  feet,  and  negleft  our  own  j  as,  that  wc 
are  to  think  and  judge  and  believe,  with  another's  un- 
derftandirg. 

It  appears,  then,  that  reafon  is  no  enemy  to  free  in- 
quiry, and  priva':e  judgment,  in  religious  matters.  And 
I  fhall  now  endeavour  to  fliow  that  the  Chriftian  religion 
is  no  enemy  to  it ;  but,  on  the  contrary,  enjoins  it  upon 
us  as  a  duty. 

Our  Lord  Jefus  Chrift,  the  author  and  finijher  of  our 
faiths  conftantly  appealed  to  the  fenfes,  and  to  the  reafon 
of  mankind,  as  the  proper  judges  of  his  miracles,  divine 
mifilon  and  docflrine.  He  did  not  demand  of  men  an 
implicit  and  blind  belief  in  himlelf,  without  offering 
matter  of  conviction  to  their  underftandings  ;  but  put 
thc-m  u^'on  examining  in   a  fober  rational  way,  whether 

he 


of  private  yudg^nenr,  ^  i 

he  was   authorized  from   heaven,  or  were  an  iinpoftor  ; 
and  fo,  whether  his  doflrine  were  of  God,  or  whether  he 
/pake  of  himfelf.     He  reafons. with  the  Jews  in  my  text: 
he    blames    them    for    their   blind    attachment    to    the 
Scribes  and  Pharifees,  their  fpiritual  guides  -,  and  for  not 
judging  for  themfelves  in  rehgious  matters.     Our  Lord, 
pretended  (  at  lead  )  to  prove   his  divine  mifTion  to  the 
unprejudiced  reafon  of  mankind  in  a  fober,  argumenta- 
tive way.     In  difputing  with  the  Jews,  he  appealed  to 
their  ancient   writings  whole  divine  authority  they   ac- 
knowledged •,  and  to  the  miracles  which  he  wrought,  in 
order  to  convince  them  that  he  was  the  Mrjftah.     This 
Is  evident  from  almoft  every  page  of  the  evangelical  hif- 
tory,    notwithftanding  what  the  difingenuous  author   of 
Chrijlianity  not  founded  upon  argument,  has  confidently  af- 
fcrted  upon  this  fubjcifb,  taking  advantage  of  what  fome 
weak  Chriftians  have   advanced  concerning  the  nature 
and  grounds  oi  faith.     Whether   the  arguments  which 
our  Lord  ufed  for  the  conviftion  of  the  Jews,  were  con- 
clufive  "6r  not,  is  a  queftion    which  I  am  not   now  con- 
cerned with.     But   it  is   plain  that    he  confidered  them 
as,  being  fo,  requiring  people   to  examine  them,  and  to 
judge  wnether  they  were  conclufive  or  not.     Barely  pro- 
poTing  arguments  to   the  confideration  of  another,  is  a 
difclaiming  of  authority  properly  fo  called  :     for  it  im- 
plies, that  the  arguments   are   to  be  judged  of  by   the 
reafon  of  him   to  whom   they  are  propofed.     I   might 
bring  many  paflages  from  the  Evangelijls,  to  fhow  that 
the  method  -which  our  Lord  took  to  gain  profelytes,  was 
TO  reafon   them   into  faith.     But  I   mud  content  myfeJf 
with  quoting  one  palTage  only   to  this   purpofe,  for  the 
prefcnt  —  John  v.  3  i.  and  onward,  If  I  bear  witnefs  of 
^^yf^f->  tny  witnefs  is  not  true  [  i.  e.   my  teftimony  in  my 
own  favour  —  my  declaring  myfclf  to  be  the  MeJfiah, 
ought  not  to  be  depended  upon  as    true,  without  farther 
evidence.  ]  There  is  another  that  beareth  "z-itnefs  of  me  — 
l^e  fent  unto     John,  and  he   bare  witnefs  unto  the  truth  — 
But  I  have  greater  witnefs  than  that  of  John  -,     for  the 

"Ji'orks 


.52  T^he    Right   and   Duty 

works  that  the  Father  hath  given  me  to  fintjh^  the  fame 
works  that  I  do^  bear  witnefs  of  me^  that  the  Father  hath 
fent  me  —  Search  the  fcriptiires^  for  in  them  ye  think  ye 
have  eternal  life\  and  they  are  they  which  teflify  cf  me  — 
^here  is  one  that  accufeth  you,  even  Mofes,  in  whom  ye 
trujl.  For  had  ye  believed  Mofes,  ye  would  have  believed 
me.  But  if  ye  believe  not  his  writings,  how  fhall  ye  believe 
my  words?  There  cannot  be  a  more  explicit  appeal  than 
this,  to  the  reafon  and  underftandings  of  men,  or  a.  fairer 
invitation  given  them  to  examine  and  judge  for  them- 
lelves.  And  this  alfo  fliows  that  our  Lord  aimed  at 
bringing  men  to  believe  in  him,  only  by  dint  of  argu- 
ment. And  as  our  Lord  performed  his  mighty  works 
■with  a  defign  to  beget  in  thofe  that  beheld  them,  a  rati- 
onal belief,  a  belief  refulting  from  proper  evidence  ; 
fo  the  Evangelijls  committed  thofe  fads  to  writing,  that 
they  might  have  a  like  eflfed  upon  thofe  that  had  not 
been  eye-witneffes  of  them  —  Thefe  things  are  written 
that  ye  might  believe  that  Jefus  is  the  Chrijl  the  Son  of 
God  ',  and  that  believing^  ye  might  have  life  through  bis 
mme.    John  xx.  31. 

The  apoftles  alfo  conftantly  incouraged  free  Inquiry,' 
as  it  is  natural  for  honeft  undefigning  men  to  do.  It  is 
for  the  interell  of  fome  to  dilcourage  it,  and  to  keep 
people  muffled  up  in  darknefs  and  ignorance,  that  fo  they 
may  fubmit  to  their  didates  with  the  more  readinefs  and 
humility.  Their  craft  is  in  danger  of  being  detedcd, 
and  their  doflrine,  of  being  exploded,  as  foon  as  people 
have  fo  much  prefumption  as  to  open  their  eyes.  Free 
inquiry  bodes  ill  to  the  defign  which  they  are  ingaged  in  ; 
for  they  are  fenfible  it  will  not  be  fafe  for  themfelves  to 
be  knaves  any  longer  than  others  ^xt  fools.  But  he  that 
has  nothing  in  view  but  the  intereft  of  truth  and  virtue, 
defires  nothing  more,  than  that  perfons  would  give  them- 
felves the  trouble  of  a  free  and  impartial  examination. 
Now  the  apoftles  knowing  the  goodnefs  of  their  caufe, 
and  following  the  example  of  their  divine  Matter,  made 

it 


of  private  yudgment.  r  ^ 

\t  their  praflice  to  incouragc  liberty  and  freedom  of 
thought  -,  never  intimating,  as  moft  of  their  pretended 
fuccejfors  have  done,  that  this  is  hazardous  to  men's 
fouls. 

In  the  apoftolic  age  there  were  many  impodors  and 
enthufiafls  ;    falfe  pretenders  to  infpiration,  as  there  are 
at  prefent,  and  as  there  have  been  in  almoft  every  age  of 
the  chriftian  church.     And  for  this    reafon  the  apoftles 
direded  chriflians  to  examine  the  pretenfions  of  all,  that 
fo  they  might  diftinguifh  betwixt   really  infpired  perfons 
and  deceivers  —  Thus  i  John  iv.  i.  Beloved^  believe  not 
every  fpirit  \  but  try  the  fpirits^  whether  they  are  of  God ; 
for  many  falfe  fpirit  s  are  gone  out  into  the  world.     No  one, 
fureJy,  will  be  fo  abfurd  as   to  fuppofe  this  was  a  direc- 
tion to  try  deceivers  only  ;     and  not   true   prophets  and 
apoftles.     For  this   would  fuppofe  that   they  might  be 
known  one  from  the  other,  without  trying  them  at  all  : 
and   then  no  examination   of  either  of  them  would    be 
neceffary.      *'  Determine   firft  ;    and  then   examine,  " 
is  the  pleajant  advice  of  fome  grave  divines  :    But  the 
apoftles  exhort  us  to  examine  all  things,  before  we  be- 
lieve any   thing.     The  Jews  at   Berea  are   celebrated. 
Ads  xvii.  lo.  and  onwards  for  not  believing  the  apoftles 
thcmfelves   without   critically  examining   their  doftrine, 
and  comparing  it   with   the  writings   of  Mofes  and  the 
prophets  :    and  in  the  fame  pafTage,  an  implicit   cenfure 
at  leafl,  is  pafTed  upon  the  Theffalonians^  as  being  indo- 
lent, credulous,  and  too  eafy  of  belief.     The   words  of 
the  hiftorian  are    thefe.  And  the  brethren — fent  away  Paul 
and  Silas — unto  Berea  ;  who  coming  there,  went  into   the 
fynagogue  of  the  Jews.     Thefe  were  more  noble  than  thofe 
of  Theffalonica  ;  for  they  received  the  word  with  all  rea- 
dinefs  of  mind  :  and  fearched  the  fcriptures  daily  whether 
thofe  things  were  fo.     By  their  receiving  the  word  with 
all  readinefs  of  mind ^  nothing  more  is  here  intended,  than 
that   they  gave  a  ready   and  candid  attention   to  what 
/'tfw/and  Silas  had  to  fay  ;  Afterwards,  like  prudent  and 

rational 


^4  ^b^  Right  and  Duty 

rational  men,  they  examined  into  the  truth  of  it. 
And  it  follows  immediately  in  the  next  verfe —  There- 
fore tnany  of  them  believed — A  natural  confequence 
of  a  free  and  impartial  inquiry  into  the  grounds  of  the 
chrijlian  religion.  1  obferved  above,  that  the  Thejfalo' 
fiians  are  cenfured  in  this  paffage,  for  their  credulity,  and 
not  ufing  fuitable  precaution  in  receiving  chriftianity. 
And  it  is  probable  that  the  apoftle  Paul  had  a  view  at 
this  incurious  and  over  credulous  humour  of  theirs,  in 
his  I  Epiftle  to  them.  Chap.  v.  ver.  21.  Prove  (or 
examine)  all  things,  fays  he  ;  hold  fa^t  that  which  is 
good.  This  advice  was,  indeed,  proper  for  all  ;  but 
peculiarly  fo  for  thofe  who  were  backward  to  examine, 
and  forward  to  believe,  thefe  being  in  the  greateft  dan-- 
ger    of  being  feduced. 

Again,   What   befides  free  inquiry  after   truth  and 
knowledge,  does  the  apoftle  intend,  Phil.  xix.   10.?  Jnd 
this  I  pray,  that  your  love  may  abound  yet  more  and  more 
.in  knowledge  and  in  all  judgment,  that  ye  may  approve 
things  that  are  excellent — (Or  as  fome  underftand   thefe 
laft   words,  that  ye  may   try   things  that  differ,  and  are 
controverted.)     To   the   fame  purpofe  are  the  Words  of 
this  apoftle,  Eph.  vi.  14,  15.  That  we  be  henceforth   no 
wore   children,  toffed  to  and  fro,  and  carried  about  with 
every  wind  of  do5frine,  by  the  Jleight   of  men,  and  cunning 
craftinefs  whereby  they  lye  in  wait  to  deceive  :    but  fpeak' 
ing  the  truth    in  love,  &c.     So  St.  John  cautions   the 
ele^  lady    and  her  children,   againft..feducers,   and   de- 
ceivers— Many  deceivers    are  entered  into    the  world — 
Look  to  yourfelves  —  2  John  7,  8.  The  apoftle  here   al- 
ludes to   thofe  deceivers  who    confeffed  not   that  Jefus 
Chrifl  was  come  in  the  flefh.     And  in  his  firjl  Epiftle  he 
cautions  thofe  to  whom  he  wrote,  againft  another  kind 
of  deceivers,  whofe  dodlrine  is  equally  fatal,  viz.  thofe 
who  taught  that   faith  without    works,   denominates  a 
man  righteous — Little  children,  let  no  man  deceive  you  : 
He   thiit   'dalh  r)ghteoufnefs  is  righteous — He  that  commit- 

titb 


of  private  yudg?ne7it,  rr 

teth  fin  is  of  the  devil —  i  John  iii.  7,  8.  Thus  alfo  the 
apoftle  P<2«/,  E-ph.  v.  ^,6. — Te  know  that  no  whore  mon- 
ger^ Sec.  hath  any  inheritance  in  the  kingdom  of  Chrijf^ 
and  of  God.  Let  no  man  deceive  you  with  vain  words  : 
for  becaufe  of  thefe  things  cometh  the  wrath  of  God  upon 
the  children  of  difohedience.  Do  not  all  thefe  exhorta- 
tions given  to  chriftians,  to  take  care  that  7io  man  de- 
ceive them,  imply  that  they  are  to  examine  and  judge 
for  themfelves  ;  and  not  to  fubmit  implicitly  to  the 
dictates  of  any,  even  though  they  pretend  to  a  com- 
miflion  from  heaven  ?  UnJefs  it  be  their  right  and  duty 
..to  do  thus,  nothing  can  be  more  impertinent  than  exhor- 
tations of  ihis  kind. 

Although  the  apofllc  Paul  were  an  infpired  writer, 
yet  he  is  far  from  putting  on  thofe  dogmatical  airs  which 
are    now  too  common  amongft  thofe   who   do  not  pre- 

^tend  to  infpiration.  He  often  condefcends  to  make  an 
appeal  to  the  reafon  and  judgment  of  thofe  to  whom 
he  writes,   and   invites   them  to  examine  what  he  fays. 

•;  Thus  1  Cor.  X.  15.  I  fpeak  as  to  wife  men-,  judge  ye 
what  I  fay.  And  fo,  Chap.  i.  ver.  12.  Judge  in  your- 
felves^  is  it  comely^   &c. 

In  a  controverfy  betwixt  the  jewifh  and  gentile  con- 
verts at  Rome,  the  apoftle  gave  his  own  fenfe  concern- 
ing the  point  in  debate  :  he  exhorted  them  to  mutual 
love  and  forbearance  :  and  then,  like  a  reafonable,  catho- 
lick  man,  and  a  friend  to  the  rights  of  private  judgment, 
he  concludes — Let  every  man  be  fully  perfwaded  in  his 
own  mind.     Rom.  xvi.  5. 

When  the  jewifJj  converts  in  Galatia  (  being  fill! 
zealoufly  attached  to  the  law  of  Mofes)  were  for  im- 
pofing  certain  opinions  and  practices  upon  the  Gentiles^ 
this  fame  apoflle  took  the  part  of  the  latter  ;  and  even 
enjoined  it  upon  them  to  vindicate  their  religious  and 
chriftian  rights  againft  all  fuch  encroachments  —  Stand 

fan 


56  Tht  Right  and  Duty 

fajl^  fays  he,  in  the  liberty  wherewith  Chriji  has  made  you 
free  :  (i.  e.  aflert    your    freedom    from  the  mofaic  law, 
and  all  the  old  jewijh   infiitutions  )  and  be  not  again  in- 
tangled  with   any  yoke  of  bondage.-^  (  i.    e.  (land    up  in 
defence  of  your  chriftian   liberty,  not  only  againft  thefe 
your  judaizing  brethren  \    but  alfo  againft  all  others  who 
fhall  attempt  to  exercife  any  kindof  fpiritual  tyranny  over 
you.)    So  that  it  is  not  left  to  the  option  of  chriftians 
■whether    they  will   relinquilh  their  natural  liberty  in  re- 
ligious matters,  or  not  •,  they  are  commanded  to   afTert 
it.     God  has  given  us  abilities  to  judge  even  of  ourfelves 
what  is  right  :    and  requires  us  to  improve  them.     He 
forbids  us  to  call  any  man  mafler  upon  earth.    And  as  he 
has  forbidden   us  to  fubmit  implicitly   to    the  diflates 
of  any    man  ;  fo  he  has  alfo  exprefly    forbid  all   chri- 
ftians to  alfume  or  ufurp  any  authority   over  their  bre- 
thren.      Te   know^    fays   our  bleifed    Saviour,  that  the 
princes  of  the  Gentiles  exercife  dominion  over  them^   and 
they  that  are  great  exercife  authority  upon  them  :    But  it 
Jhall  not  he  fo  among  you.     But  whofoever — will  be  chief 
among  you,  let  him  be  your  fervant,  even  as  the  fon  of 
man  came  not  to  be  miniffred  unto,  but  to  miniffer.*  How 
does  our  Lord  upbraid   the  Scribes  and  Pharifecs,  who 
fat  in  Mofes''s  feat,  for  affuming  an  unreafonable   autho- 
lity,  and  affedting  more  honour  and  fubmiffion  than  was 
due  to  them  .?  The  Scribes  and  Pharifees — love  the  upper- 
mofi  rooms  at  feafls,  and  the  chief  feats  in  the  fynagogues^ 
end  greetings  in  the  markets,   and  to   be  called  of  men. 
Rabbi,  Rabbi.     But  be  not  ye  called  Rabbi,  for  one  is 
your  mafier  even  ChriJl  ;  and  all  ye  are  brethren.  \\    The 
firft  propagators  of  Chriftianity  carefully  obferved  this 
prohibition.      They   were   meek,  humble   and  charita- 
bJe.,     They  claimed  no  dominion  over  the  faith  of  Chri- 
Hians,   but  were   content   with   being   helpers  of    their 
joy,  2  Cor.  i.    24.  They  preached  not  themjelves  to    be 
the  Lord  or  Lords  •,    but  Chriji  Jefus  ;    and  themfelves 


Citl.  v.  I,     ^  Mat.  XX.     II  Ma(f.  xxiiu 


of  private  yudgirxiit.  5  7 

the  fervants  of  Chrijlians  for  Jefus  fake.  2.  Ccr.  \v.  5. 
This  was  the  manner  in  which  the  holy  nportlcs  de- 
meaned themfelves  in  their  office.  But  ilnce  their 
day,  Ecclefiafticks  have  been  for  lefs  humility  and  more 
power.  The  ftyle  o^  fervants  is  below  their  dignity  : 
And  they  muft  be  called  of  inert  Lords,  Reverend  and 
Right  Reverend  Fathers  in  God,  &c.  Their  fellow  chri- 
ftians  and  brethren  mufl:  approach  them  upon  the  bend- 
ed knee  :  Sovereign  princes  muft  think  themfelves  ho- 
noured in  having  the  liberty  to  kifs  the  toe  of  an  old 
Monk,  who  calls  himfelf  Chrift's  Vicar  :  And  thus  it 
is  that  the  Pope  imitates  him  who  wa?;  meek  and  lowly 
in  heart ;  and  who  condefcended  to  wafh  his  difciples  feet, 

I  hope  it  appears  from  what  has  been  faid,  that  both 
reafon  and  fcripture  oppofe  the  claims  of  thofe  arrogant 
men  who  love  to  lord  it  over  God's  heritage  -,  and  had 
rather  have  dominion  over  our  faith,  than  be  helpers  of 
our  joy  :  And  that  it  is  the  duty  of  chriftians  to  af- 
fert  their  right  of  private  judgment  in  religious  mat- 
ters, in  oppofition  to  all  that  are  for  ufurping  autho- 
rity over  them.  I  promifed,  in  the  next  place,  to 
confider  the  principal  objections  againft  this  dodlrine. 
But  1  believe  I  need  make  no  apology  for  deferring  this 
to  another  opportunity. 

I  fhall,  however,  beg  leave,  from  what  has  been  faid 
already,  to  look  upon  the  point  as  proved  •,  and  fo  to 
clofe  with  a  few  refleflions  fuitable  to  the  fubjefV. 

It  appears,  then,  that  all  who  any  ways  difcourage 
freedom  of  inquiry  and  judgment  in  religious  matter?, 
are,  fo  far  forth  as  they  are  guilty  of  this,  encroachers 
upon  the  natural  rights  of  mankind  -,  that  they  fee 
up  their  own  authority  in  oppofition  to  that  of  al- 
mighty God  ;  and  that  they  are  enemies  to  truth,  and 
the  gofpel  of  Jefus  Chrift. — They  are  cncroacheis  upon 
the  natural  rights  of  mankind,  becaule  it  is   the  natural 

I  right 


58  7/j^  Right    and  Duty 

right  and  priviledge  of  every  man  to  make  the  beft  ufe 
he  can  of  his  own  intcllcflual  faculties — They  fet  up 
iheir  own  authority  in  oppofition  to  that  of  almighty 
God,  becaufe  God  has  not  only  given  us  liberty  to 
examine  and  judge  for  ourfelves  •,  but  exprefly  required 
us  to  do  it — They  are  enemies  to  truth,  and  the  gof- 
pel  of  Jefus  Chrift  ;  becaufe  free  examination  is  the 
way  to  truth,  and  the  gofpel  in  particular,  gains  ground 
the  fafter,  the  more  its  doftrines  and  evidences  are  ex- 
amined.— While  other  tyrants  enflave  the  bodies  of  men, 
thefe  throw  their  chains  and  fetters  upon  the  mind, 
which  (as  the  Jews  faid  of  themfelves)  was  horn  free ; 
and  which  ought  not  to  be  in  bondage  to  any  man  : 
but  only  to  the  Father  of  Spirits.  If  it  be  afked  who 
thefe  fpiritual  invaders  are,  it  may  be  anfwered,  all 
in  general  who  fet  themfelves  up  to  judge  for  their 
neighbours  •,  All  who  are  for  impofing  their  own  opi- 
nions upon  others  :  All  who  any  ways  dillrefs  and  af- 
flift  fuch  as  differ  from  them  in  their  religious  fenti- 
ments  :  All  who  make  ufe  of  any  other  weapons  be- 
fides  thofe  of  reafon  and  argument,  in  order  to  de- 
molifh  error,  and  propagate  truth.  If  a  man  has  a 
right  to  judge  for  himfelf,  certainly  no  other  has  a 
right  to  judge  for  him  :  And  to  attempt  it,  is  to  ftrike 
at  the  moft  valuable  intereft  of  a  man  confidered  as 
a  reafonable  creature. 

Those  that  are  guilty  of  this  crime  in  the  higheft 
degree,  are  fuch  as  inflifl  capital  punifhments  upon 
thofe  that  embrace  opinions  contrary  to  their  own. 
The  heathens  fometimes  pradlifed  this  barbarity  among 
themfelves  before  chriftianity  made  i;s  appearance  in 
the  world.  Afterwards  they  united  their  force  againft 
the  dodlrine  of  Chrift,  as  the  moft  dangerous  herefy 
that  had  ever  been  heard  of  :  and  butchered  millions. 
Scarce  had  they  laid  down  the  praflice,  when  Chri- 
ftians  filled  with  more  than  pagan  cruelty,  took  it 
up,  and  perfecuted  one  another  :    Nor  is   it  quite  laid 

alide 


of  pj^ivate   yticlg;ne77t.  ^g 

afide  to  this  day  in  Tome  parts  of  Chrlftendom.  The 
mother  of  harlots^  who  has  long  jmde  her f elf  drunk 
with  the  blood  of  the  martyrs  of  Jefus^  has  dill  her  in- 
quijition  -,  and  is  frequently  adding  to  the  number  of 
thofe  whom  St.  John  law,  in  his  vifion,  imder  the  altar, 
while  they  cried  with  a  loud  voice,  faying — How  long, 
O  Lord^  holy  and  true  !  doff  thou  not  judge,  and  avenge 
our  blood  on  them  that  dwell  on  the  earth ! 

In  a  fomewhat  lower  degree  are  they  chargeable 
with  the  fame  crime,  who  punifli  diffenters  and  non- 
fubfcribers,  by  fines  and  imprifonments,  and  by  de- 
priving them  of  thofe  civil  privileges,  emoluments  and 
honours,  which,  as  good  fubjefts  and  friends,  to  the 
ftate,  they  might  juftly  expert.  It  is  well  known  in 
what  church  this  inhuman  pra(flice  has  been  carried  to 
a  prodigious  length  :  and  in  which  it  is  not  yet  wholly 
laid  afide.  It  is  well  that,  not  Jefus  Chrifi,  but  another 
Perfon,  is  faid  to  be  the  fupreme  Head  of  this  church. 
For  it  would  be  abfurd  to  fuppofe,  that  He  who  faid 
his  kingdom  was  not  of  this  world,  fhould  allow  of  any 
fuch  pradiice  among  the  members  of  that  body  of  which 
He  is  the  Head. 

Again  :  Another  pra£tlce  akin  to  thofe  mentioned 
above,  and  which  has  an  apparent  tendency  to  hinder 
men  from  judging  for  themfclves,  is  that  of  Creed- 
making  ;  fetting  up  human  tefts  of  orthodoxy,  inftead  of 
the  infallible  word  of  God  •,  and  making  other  terms 
of  chriflian  communion  than  thofe  explicitly  pointed 
out  in  the  gofpel.  For  any  man,  or  any  fct  of  men 
whatever,  to  do  thus,  is  plainly  to  arrogate  to  them- 
fclves the  right  of  judging  for  their  neighbours  -,  and 
to  deter  people,  as  far  as  they  are  able,  from  feeing 
with  their  own  eyes,  and  judging  even  of  themfelves 
what  is  right.  Indeed  this  practice  is  not  fo  criminal 
as  that  of  perfccuting  and  murthering  men  for  their  re- 
hgious  fcntiments  :  for  any  reafonablc    man    had   rather 

be 


6o  'The   Right  and  Duty 

be  the  objecfl  of  a  thoufand  anathema's  than  have  his 
Jife,  or  even  his  temporal  fubftance  taken  from  him. 
But  fbll,  if  ihefe  failh-maker\  I  am  fpeaking  of  are 
fo  companionate  as  only  to  give  their  brethren  to  the 
devil^  for  not  fubmittting  to  their  do(flrines  and  de- 
crees, even  this  has  fome  tendency  to  intimidate  them  ; 
cfpeclally  fuch  as  are  naturally  of  a  weak  and  pufillani- 
mous  make.  For  when  a  creed  is  begun,  or  eked  out 
■with  feveral  reverend,  ecclefiaftical  curfes  ;  and  when 
it  is  confidently  affirmed,  that  unkfs  a  man  believe 
faithfully  Qvexy  article  contained  in  n^he  /hall  without  doubt 
perijh  everlajlingly  ;  it  cannot  be  fuppofed,  that  the  ge- 
nerality of  people  fhould  ever  have  the  courage  to  he- 
fitate  in  the  leaft  concerning  the  truth  of  it,  although 
it  may  be  really  an  affront  to  common  fenfe,  a  medJy 
ofnonfenfe  and  contradi(5lion.  Nor  are  there  wanting 
innumerable  inftances  of  perfons,  who  have,  in  this 
way,  been  firfl  frighted  out  of  their  fenfes,  and  then 
into  the  belief  of  the  groffeft  abfurdities  •,  and  paying 
a  facred  regard  to  them  under  the  notion  of  their  being 
orthodox,  foul  faving  truths  and  divine  myfteries — fuch 
as  are  not  to  be  examined  with  reafon,  but  to  be  believed 
and  adored   without  it. 

It  is  indeed  pretended  that  all  thefe  different  me- 
thods of  keeping  men  from  exercifing  their  own  rati- 
onal faculties,  are  entered  upon  with  a  very  pious  and 
godly  defign  •,  and  with  an  holy  zeal  to  keep  herefics 
out  of  the  church  •,  to  reclaim  thofe  that  are  unfound 
in  the  faith  \  and  to  preferve  the  chriftian  verity  pure 
and  undefiled.  But  the  proud,  domineering,  unchriftian 
fpirit  that  has  been  betrayed  by  thefe  holy  murtherers, 
robbers,  and  faith-impofers,  leaves  us  but  little  room  to 
think  that  they  were  adluated  by  a  real  concern  for 
the  interefts  of  chriftianity,  and  the  falvation  of  men's 
fouls.  However,  to  let  alone  their  views  and  intentions 
which  we  have  little  or  nothing  to  do  with,  thefe  prac- 
tices themfeh'es  are  unjulliliable  :    they  are  imperious 

an  4 


of  private  yudgment*  6 1 

and  tyrannical :  and  contrary  to  the  fpirit  and  dodlrines 
of  the  gofpel.  They  are  an  infringement  upon  thofe 
rights  cf  confcience,  which  ought  to  be  facred  ;  they 
have  an  apparent  tendency  to  prevent  all  improve- 
ments in  religious  knowledge,  and  to  entail  ignorance, 
error,  and  luperftition  upon  future  generations.  What 
improvements  can  we  fuppofe  would  have  been  made 
in  the  feveral  arts  and  fciences  comparable  to  the  pre- 
fent,  had  the  ftudy  of  them  been  incumbered  with 
fuch  reftraints,  and  almoft  infuperable  difHculties  ? 

Let  us  fuppofe,  for  example,  that  fome  great  Mo- 
narch a  few  centuries  ago,  together  with  the  Philofophers 
of  that  age,  had  interpofed  with  their  authority  in  the 
fciences  :  Let  us  fuppofe  that  an  oath  of  fupremacy  to 
the  King^  or  ^eeft,  had  been  required  ;  and  devifed  in 
fuch  terms  as  thefe — Thai  the  King  or  ^een  for  the 
time  beings  is  the  fupreme  Head  of  the  fociety  [or  church^ 

of  Philofophers Ve^ed  with  all  power  to  exercife  all 

7)?a}7)ier  of  philofophical  difcipline  :  Jnd  other  phi- 
Jofophical  perfons  have  no  tnanner  of  jurifdihion 
philofophical,  but  by  and  under  the  King's  or  ^een*s 
moff  Excellent  Majejly  -,  who  hath  full  power  and  autho- 
rity to  hear  and  detennine  all  manner  of  caufes  philofo- 
phical, and  to  reform  and  correal  all  philofophical  er- 
rors^ herefies^  enormities  and  abufes  whatfoever^  within 
his^  or  her  realm.  Let  us  fuppofe  farther  that  phi- 
lofophical creeds  and  articles  of  faith  had  been  com- 
pofed,  and  authoritatively  iffued  out  with  certain 
minatory  and  damnatory  claufes  -,  and  that  they  had 
been  regiftred  among  the  other  laws  of  the  land. 
Let  us  fuppofe  farther,  that  philofophical  courts  had 
been  erefted,  where  hereticks  in  philofophy^  and  all 
vonfubfcribers  to  the  philofophy  by  law  eftablifhed^  were 
to  be  arraigned,  haraflfed,  fined,  whipr,  hanged  or 
burnt,  I  fay,  if  fuch  meafures  as  thefe  had  been 
entred  upon  a  few  centuries  ago,  muft  we  not  fup- 
pofe that  they  would  have  been  very  abfurd  and  in- 
jurious ,^ 


62  "The    Right  a7id   Duty 

jurious  ?  Mufl  we   not   Tappofe  alfo,   that   they  would 
have   damped    the  grcateft  and  moft  enterprizing  Geni- 
«j's  •,  and    fo  have  been  a  means   of  keeping  the  world 
in  ignorance  ?     Would  not   this  have  prevented  thofe 
valuable   improvements   in    natural    knowledge,   which 
the    world  is   blcft    with   at   prefent  ?    Had  fuch  me- 
thods   been     taken    feafonabiy,     might     it    not    have 
been     Herefy   ftill,    to    think   this    earth   a  globe  ?    to 
deny    that   the  fun  revolves  about  us  once  every  twenty- 
four   hours   ?    or   to   queftion    the  equality   of  the   fun 
and  moon  ?    And   might  not   the   orthodox  philofophy 
at   this  day,  have   pofllbly   been   that   concerning    the 
great-  cow  and  tortoife,  &c  ?  In  fhort,    we  cannot  think 
of  fupporting  and   propagating   the   fciences,  by    dint 
of  authority^  without  fmiling.     And   it  is  equally  ridi- 
culous to  attempt    to  propagate  religious    knowledge 
and    the   dodrines   of  the  gofpel,  by  authority.     And 
every  one  that    pleafes  may    eafily    fee  what   attempts 
of  this   nature   have   ufualiy  ilTued  in  •,    and  what  muft 
riecelTarily   be  the   effe(5l   of  them,  viz.    ignorance  and 
hypocrify.     Error,  as  well  as   iniquity^  may  be   ejiahlijhei 
by   a  law.     And    when   it  is  fo,   a   man   muft  either 
fubfcribe  to  it,  contrary    to   his  fentiments   ;    or  feri- 
oufly   embrace   it   for  truth    :  A   fad   dilemma !  when 
a   man  is  thus  forced  to  be  a  knave  or  a  fool  !  Man- 
kind in   general    feem   to  be    quite   indolent   enough, 
backward   enough   to  examine    into   moral   and  religi- 
ous fubjefts,    without   thofe   unnatural  reftraints  which 
are   put  upon    them   by  the   fetting   up  of   authority 
in  matters    of  faith.     There  arc   indeed   fome    foolifh 
and  conceited    men  who  take  a   pleafure   in  being  fin- 
gular   in   their   opinions  ;  and  who  never  fuppofe  they 
think  freely   enough^  till  they  are  run  wild  and    mad  ; 
and    have  rejeded   every   thing   that    others   have  be- 
lieved   before.     But   thefe   inftances    are   not  frequent. 
Men  are  generally  too  prone  to  follow  the  multitude, 
to  embrace   implicitly  the    tenets  of   their  fpiritual  ijt^ 
Jlrutfors,  their  fore-fathers,  their  good  mothers  and  nurfes ; 

and 


of  private    'Judgment.  63 

and  to  fall  in  with  the  opinions  of  the  rich  and  pow- 
erful, which  is  the  road  to  wealth  and  preferment. 
And  there  is  really  much  more  need  of  incouraging 
freedom  of  thought,  and  an  inquifitive  turn  of  mind, 
by  handfome  gratuities  ;  than  there  is  of  keeping 
people  in  the  old  beaten  track  by  the  terror  of  penal 
laws,  gibbets,  inquifitions,  fpiritual  courts,  and  carnal 
curfes.  Whatever  is  pretended,  thefe  compulfive  me- 
thods were  not  thofe  by  which  the  truth  as  it  is  in 
Jefus,  was  at  firft  propagated  and  defended  :  neither 
can  they  be  of  any  fervice  to  the  caufe  of  truth  and  re- 
ligion at  prefent.  A  pecuniary  mulft  may  impoverifii 
a  man  in  this  world  ;    but   it   cannot    make   him  rich 

in  faith^    and   an  heir   of  the   Kingdom The  rack 

may  torture  his  limbs  ;  but  it  cannot  draw  out  the 
fting  from  a  guilty  confcience.— ' — A  dark  and  fil- 
thy dungeon  may  throw  us  into  a  mortal  diftemper  ; 
but  it  cannot  bring  light  and  health  into  our  minds, 
and  make  our  fouls  profper——^  A  burning  faggot  may 
fet  our  bodies  in  a  light  blaze  ;  but  it  has  no  tendency 
to  illuminate  the  underftanding.  To  attempt  to  dra^ 
goon  men  into  found  orthodox  Chriftians^  is  as  unnatu- 
ral and  fruitlefs  as  to  attempt  to  dragoon  them  into 
good  poets^  phyficians  or  mathematicians.  A  blow  with 
a  club  may  fradture  a  man's  fkull  ;  but  I  fuppofe  he 
will  not  think  and  reafon  the  more  clearly  for  that  ; 
though  he  may  pofTibly  believe  the  more  orthodosly^ 
according  to  the  opinions  of  fome.  And  upon  this 
account  it  muft  be  confefled  that  thofe  who  make  ufe 
of  thefe  methods  to  propagate  their  fentiments,  aft 
very  prudently  :  for  their  doflrines  are  generally  fuch 
as  are  much  more  readily  embraced  by  a  man  after 
his  brains  are  knocked  out,  than  while  he  continues  in 
his   fenfes,    and    of  a  found  mind. 

I  fhall  conclude  with  the  words  of  the  apoftle 
Paul  to  Timothy,  in  which  he  points  out  the  method 
of  defending    and    propagating  the    dodtrines    of   the 

gofpel 


64 


Hoe    Right  and  Duty 


gofpel  —  T^he  fervant  of  the  Lord,  fays  he,  mufi  not 
Jhive  ;  hut  be  gentle  unto  all  men  •,  apt  to  teach  -,  pati- 
ent ;  in  meeknefs^  injlru£ling  thofe  that  oppofe  them/elves, 
if  God  per  adventure  will  give  them  repentance  to  the  ac- 
knowledging of  the  truth. 


3^^^^g? 


SERMON 


(65) 


S  E   R  M  O  N       IV. 

tj$  tffl  rj»  eji  e&  rS:>  «$»  tJl>  rj*  ej^  rw  wli  cj»  cm  ej*  rj*  cfc  fj>  rj*  *$»  fj>  rjfl  cA>  rAj  rti  rt»  rtt 

Objedlions  confidered. 

»Ti  (JJ  i)T4  cJSl  cTj  cjl^  ijl^  (^  ip  t)r>  cTj  era  tlT*  OTj  c7<«  c^^  (|& 

LUKE     XII.  54- 5y. 

Jnd  he  faid  alfo   to  the  people.   When  ye  fee  a  cloud,  rife 

out  of  the   wefi,  ftraightway  ye  fay,  There  cometh  a 

fhower  ;  and  fo  it  is. 
And  when  ye  fee  the  fouth   wind  blow,  ye  fay.  There 

will  be  heat  ;  and  it  cometh  to  pafs. 
Ye  hypocrites,  ye  can  difcern  the  face  of  the  fky,  and  of 

the  earth :     but  bow  is  it,  that  ye  do  not  difcern  this 

time  ? 
Tea,  and  why  even  of  your  felves  judge  ye  not  what  is 

right  ? 

HAVING,  in  the  preceeding  difcourfe,  proved 
the  right  and  duty  of  free  inquiry  and  private 
judgment  in  matters  of  religion,  by  direft  and 
plain  arguments  both  from  reafon  and  revelation,  there 
v/as,  perhaps,  no  occafion  for  my  exercifing  your  pati- 
ence any  further,  by  entering  upon  a  confideration  of  the 
obje^lions  that  have  been  raifed  againft  this  Do6lrine. 
For  no  objecflions  can  fignify  any  thing  againft  a  doc- 
trine once  proved  true  in  fa6l  :  However,  fincc  fome 
men  may  think  themfeives  ill  ufed,  unlefs  their  argu- 
ments are  diftindlly  confidered,  I  Hiall  devote  the  follow- 
ing hour   to  examine  the  principal  objedions  againft  the 

K  doflrine  of 


66  OhjeSlions    confidered, 

of  the  foregoing  difcourfe,  fetting  them  in  the  ftrongeft 
point  of  light  I  am  able.  The  fpiritual  tyrants  and  lord- 
ly bigots  of  the  earth  have  indeed  triumphed  glorioujly^ 
as  though  they  had  gained  a  mighty  vi6tory  over  free- 
dom oi"  thought,  their  old  and  mortal  enemy  •,  and  laid 
her  bleeding  and  gafping  at  their  feet.  But  whether 
thefe  are  the  triumphs  of  real  heroes^  or  only  the  vain 
gafconades  and  TV  Deums  of  imaginary  conquerors^  will, 
perhaps,  be  eafy  to  determine,  when  we  come  to  take  a 
view  of  their  weapons^  and  to  fee  the  manner  in  which 
they  have  employed  them. 

I  fhall  not  have  much  regard  to  order  and  method 
in  propofing  the  obje6lions  now  to  be  confidered  ; 
but  mention  them  juft  as  they  prefent  themfelves  to 
my   mind.      And,   in   the  firji  place,    it   may  be  ob- 

jeded, 

I.  "  That  God  himfelf  under  the  mofaic  difpenfa-. 
"  tion^  required  that  idolaters^  and  dijfenters  from  the 
"  ejlablijhed  church,  fhould  be  puniflied  with  death." 
From  hence  it  may  be  argued,  *'  That  uncontrouled 
"  liberty  in  religious  matters  ought  not  to  be  allowed 
*'  of ;  but  the  true  church  is  obliged  in  duty  to  reftrain 
"  and  correft  infidels  and  fchifmaticks  ;  and  all  in  ge- 
"  neral  that  fhe  judges  unfound  in  the  faith." 

To   this  it  may   be  anfwered, 

ift.  That  we  cannot  argue  from  what  was  lawful  un- 
der the  jewijh  oeconomy,  to  what  is  lawful  fince  that 
is  abolifhed,  and  fuperfeded  by  another  fo  different  from 
it  as  the  christian.  There  might  be,  and  doubtlefs  were, 
fome  peculiar  reafons  for  authorizing  and  enjoining  fuch 
a  difcipline  then,  which  do  not  take  place  at  prefent. 
This  might  be  as  peculiar  to  Judaifm  as  circumcifion^ 
or  the  facrificing  of  beafts,  &c.  And  in  reality  it  does 
not  any  more  follow  from  the  Jews  being  commanded 

to 


OhjeSlions    confiderecL  6  7 

to  extirpate  idolaters,  that  chriftians  may  deftroy  hea- 
thens and  hercticks,  than  it  does  from  Abraham\  being 
commanded  to  facrifice  his  fon^  that  all  -parents  may  and 
ought  to  facrifice  their  children  now. 

It  is  to  be  remembred,  that  Judaifm  was  at  lead  as 
much  a  political  as  a  religious  inftitution.  The  Jews 
had  God  for  their  immediate  king  and  lawgiver,  both  in 
church  and  fiate.  Their  civil  and  eccleftajiical  polity 
were  blended  together  •,  and  being  derived  from  the 
fame  fource,  every  violation  of  the  Jaw  of  Mofes  might 
be  confidered  and  punifhed  as  an  offence  againft  the 
ftate,  in  a  greater  or  lei's  degree  :  And  idolatry  being  in 
thefe  circiimftances  equivalent  to  high  treafsn,  it  is  not 
ftrange  that  a  capital  punifhment  fliould  be  annexed  to 
it.  But  the  cafe  is  much  altered  fince  the  promulgation 
of  the  chriftian  religion.  Chrift's  kingdom  is  not  at  all 
a  kingdom  of  this  world.  It  is  wholly  a  religious  inftitu- 
tion. The  laws,  the  penalties,  the  rewards  of  it,  are 
wholly  of  a  fpiritual  nature  :  And  men  are  to  be  won 
over  to  it,  and  kept  in  it,  only  by  fpiritual  and  moral 
means. 

But  idly.  If  the  true  church  ought  to  punlfh  fuch  as 
fhe  looks  upon  to  be  erroneous,  heretical  or  fchifmatical, 
then  a  war  muft  immediately  commence  in  Chrijlendom  -, 
and  continue  *till  all  are  deftroyed,  but  one  party  :  For  each 
fed:  thinks  itfelf  in  the  right  •,  and  that  all  the  refl  are 
tin6lured  with  herefy  :  This  muft  certainly  be  the  confe- 
quence  of  this  maxim,  that  the  right  of  ufing  violence 
and  perfecution  is  the  prerogative  of  the  true  church  ; 
which  one  would  think  fufHcient  to  convince  any  reafon- 
able  man,  that  the  maxim  is  falfe.  Befides,  from  whence 
comes  this  doctrine,  that  true  orthodox  chriftians  have 
a  right  to  perfecute  hercticks  and  unbelievers  ?  (i.  e,  to 
be  more  wicked  and  immoral  than  hercticks  and  unbeliev- 
ers ?)  The  fcripture,  indeed,  (and  experience  very  of- 
ten) teaches  us,  that  thofe  who  will  live  godly  in  Christ 

ye/us, 


68  ObjeSiions  conjidered, 

Jefus,  tnufi  fufFer  pcrfecution  ;    but  not,  that  they  muft 
ferfecute  ethers. 

But  perhaps  it  will  be  objefted  in  the  fecond  place, 

2.  "  That  our  Lord  himfelf  required  his  apoftles  to 
'*  ufe  external  force,  in  order  to  bring  men  over  to  the 
"  true  faith,  if  gentler  methods  failed  of  fuccefs/*  The 
objedlion  will  be  taken  from  the  parable  of  the  /upper, 
Luke  14.  When  the  guefts  that  were  bidden,  refufed 
the  invitation,  the  mafter  of  the  feaft  is  reprefented  as 
faying  to  his  fervant,  vcr.  23.  Go  out  into  the  high  ways 
and  hedges,  and  compel  them  to  come  in,  that  my  houfe 
may  be  filled.  "  Now  as  the  fervant  was  commanded  to 
"  compel  the  guefts  to  come  to  the  fupper,  fo  the  apo- 
"  ftles  were  injoined  to  ufe  external  violence,  if  necefTa- 
"  ry,  in  order  to  bring  men  over  to  a  belief  of  the  gof- 
"  pel  ;  from  whence  it  follows  that  men  are  not  left  to 
"  their  freedom  in  religious  matters."     The 

I  ft  Thing  I  would  obferve  with  relation  to  this  ob- 
jeftion  is,  that  great  caution  is  neceflary  in  the  applica- 
tion of  parables  and  allegories,  left  the  fimilitude  Ihould 
be  carried  farther  than  was  originally  intended.  Nor  is 
it  by  any  means  fafe  to  build  fuch  a  do6lrine,  (or  rather 
fuch  a  pra6lice)  as  that  of  compulfion  in  religious  mat- 
ters, but  upon  the  moft  plain  and  exprefs  command. 

2dly,  This  parable,  at  moft,  only  authorizes  the  com- 
pelling of  infidels  to  embrace  the  gofpel :  And  fo  it  has 
nothing  to  do  with  the  controverfies  amongft  the  differ- 
ent fe6ls  of  chriftians. 

3dly,  Although  it  ftiould  be  allowed,  that  this  pa- 
rable injoined  the  infpired  apoftles  to  compel  men,  by 
external  violence,  to  embrace  chriftianity,  it  will  not  fol- 
low that  uninfpired  men  fince,  men  who  have  no  commif- 
iion  immediately  from  heaven,  have  a  right  to  do  the  fame. 

4thly, 


OhjeEiions   confidered.  6  9 

4thly,  It  is  to  be  obferved,  that,  according  to  the  pa- 
rable, the  perfons  to  be  compelled  are  not  the  fame  who 
had  before  obftinately  rejecfted  the  kind  invitation  given 
them  ;  but  fuch  as  had  not  yet  been  fent  tc.  For  when 
the  mafter  fends  out  his  fervant  a  fecond  time,  to  compel 
people  to  come  in,  it  follows—  For  I  Jay  wjio  you  thai 
tbofe  men  who  were  hidden,  jhall  not  tafte  of  my  fupper. 
So  that  even  according  to  this  parable,  thofe  who  will 
not  be  perfwaded  by  gentle  methods,  are  to  be  given 
over,  and  not  to  have  any  farther  means  ufed  with  them. 
From  whence  it  follows, 

5thly,  That  none  at  all  are  to  be  compelled  by  ex- 
ternal violence  :  for  we  cannot  fuppofe  that  force  fhould 
be  applied  firfl:  of  all  j  and  before  other  methods  prove 
inefiedual,  if  at  all. 


6thly,  Either  the  apoftles  did  not  underftand  this 
as  a  command  to  ufe  violence  in  propagating  chriftian- 
ity,  or  they  neglefted  to  obey  it  -,  neither  of  which  can 
be  fuppofed,  had  there  really  been  fuch  a  command. 
They  never  attempted  to  ufe  force  -,  but  declared,  on 
the  contrary,  that  the  weapons  of  their  warfare  were  not 
carnal,  hut  mighty  through  God  to  the  pulling  down  of 
ftrong  holds,  &c.   2  Cor.  x.  4. 

ythly.  That  this  cannot  be  the  fenfe  of  the  parable^ 
appears  from  hence,  that  it  is,  in  the  nature  of  the  thing,^ 
impoflible  to  force  men  really  to  believe  the  gofpel,  and 
become  good  chriftians,  though  cne  had  more  dragoojis 
to  employ  in  this  pious  work,  than  Louis  the  XlVth  lent 
to  convert  the  Hugonots.  Faith  and  repentance  are  the 
work  of  reafon  and  the  fpirit  of  God  j  and  cannot  be 
wrought  in  a  man  by  a  cudgel,  a  fword,  or  a  gallows. 

Sthly,  Were  this  in  itfelf  poflible,  how  could  twelve 
unarmed  apollles,  who  were  allowed  to  carry  only  a  Jlaff 

wich 


70  ObjeEiions  conjidered. 

with  them  in  their  journies,  convert  the  whole  world  by 
force  of  arms  ? 

pthly,  And  lajlly  \  After  all  the  flourifli  that  has  been 
made  with  this  paflfage  by  Roman- Catholicks ^  and  popijh 
Proteffants^  the  word  we  render  compel^  as  often  fignifies 
a  morale  as  a  phyftcal  compulfion.  And  the  fubje6l  here 
fpoken  of,  neceflarily  determines  it  to  fuch  a  fignification 
in  this  place.  It  is  as  if  the  mafter  of  the  feajl  had  faid 
to  his  fervant,  "  Since  the  perfons  before  invited  to  my 
"  flipper,  [the  Jews']  refiife  to  come,  go  to  others,  [the 
"  Gentile  nations]  and  give  them  the  fame  invitation  : 
*'  And  ufe  the  greateft  importunity  with  them  ;  reafon 
*'  with  them,  exhort  and  perfwade  them  ;  ufe  all  ra- 
*'  tional  methods  to  convince  them,  and  bring  them 
!'  in." 

But  I  muft  proceed  to  another  objedlion  :  And  per- 
haps one  may  be  urged  in  fome  fuch  manner  as  this— 

3.  "If  every  man  is  allowed  to  think  and  judge  for 
"  himfelf,  the  confequence  will  be  that  many  will  fall 
"  into  erroneous  and  hurtful  opinions.  This  docflrine 
"  opens  a  door  for  herefies  to  enter  into  the  church  :  it- 
*'  gives  men  a  liberty  to  trample  upon  all  our  creeds  and 
"  confefTions  of  faith  ;  to  depart  from  the  doflrines  of 
**  their  pious  fore-fathers  ;  and  to  defpife  their  fpiritual 
"  guides.  And  what  will  this  ifTue  in,  but  the  over- 
•'  throw  of  all  religion."  To  this  objedion  I  would 
anfwer, 

ift.  That  it  does  not  follow  from  men's  being  at 
liberty  to  judge  for  themfelves,  and  to  chufe  their  own 
religion,  that  they  are  at  liberty  to  judge  wrong,  and  to 
rejed:  the  true  religion,  let  it  be  what  it  will.  If  they 
are  obliged  to  judge  and  chufe,  for  themfelves  at  all, 
they  are  obliged  to  judge  truly  and  juftly,  and  to  rejedl 
only  what  is   wrong.     The    right  of  private  judgmeni" 

does 


ObjeEiions    co7iftdered. 


I 


does  not  imply,  that  it  is  indifferent  whether  a  man  judges 
truly,  or  not,  any  more  than  a  man's  right  of  difpofino- 
of  his  own  property,  implits  that  he  may  as  innocently 
fquander  it  away  in  rioting  and  drunkennefs,  as  pay  his 
debts  with  it,  or  appropriate  it  to  charitable  ufes.  As 
a  man  has  not  a  right  to  do  what  is  wrong  with  his  own 
fubftance,  fo  neither  has  he  any,  to  judge  wrong  with 
his  own  underflanding.  He  is  under  a  moral  obligation 
to  rejecft  error,  and  to  embrace  truth,  as  far  as  he  is  able 
to  detedt  the  former,  and  to  difcern  the  latter. 

2dly,  As   the   right  of   private  judgment,  does   not 
leave  men  at  liberty  to  judge  wrong,  and  to  embrace  a 
falfe  religion  ;    fo  neither  has  the  exercifing    that    right 
any  tendency  to  miflead  men,  as  the  objedtion  fuppofes. 
The  tendency  of  it  is   direiftly  the  contrary  way.     Free 
examination,  weighing  arguments  for^  and  againjl^  with 
impartiality,  is  the  way  to   find   the  truth.     Who  ima- 
gines that  free   inquiry    into  philofophical    fubje(5ls,    has 
any  tendency   to  lead  men  into  a  wrong  idea  of  the  na- 
tural world  ?  No  one  was  ever  fo   infatuated  as   to  afTert 
this.     And  it  is  in    all  refpefts  as  improbable,  that    free 
enquiry  into  religious  fubjefls  fhould  lead  us  into  wrong 
notions  concerning  the  moral  world.     One  would   think 
that  a  man  who  had  received  his  religious  principles  upon 
mature  and    deliberate    confideration,  and  fo  had  in    his 
own   mind  rational    arguments  to  fupport  them,    could 
not    have   the    leaft  apprehenfion    of  their  fuffering  any 
thing  by  being  thoroughly  fcanned  and  examined  to  the 
bottom.     Error^and   impoflure  fly  from  the   light,  like 
the  owl  and  bat  :    But  truth  and  honcffy,  like  the  noble 
e^gle^  face  to  the  fun.     The   caufe  of  error  and  fuperfti- 
tion  may  fuffer  by  a  critical  examination  ;    its  fecurity  is 
to  lurk  in  the  dark  :    But  the  true  religion  flouriflies  the 
more-,  the    more  people   exercife  their  right    of  private 
judgment.     This   is  apparent  :    And   therefore  it  is   no 
uncharitablenefs  to  fuppofe,  that  all    who  arc    backward 
to  have  their  doftrines  called  in  queflion,  and  to  fland  a 

fair 


72  ObjeBions  conjidered, 

fair  trial  at  the  bar  of  impartial  reafon,  have  at  leaft 
fome  fecret  fufpicion  in  their  own  minds,  that  they  will 
not  lland  the  ted,  and  come  forth  as  gold  when  it  is  tried, 
but  be  found  no  better  than  drofs.  We  pay  but  a  bad 
compliment  to  our  religion,  when  we  cry  out  that  it  is  in 
danger,  if  men  are  left  to  the  free  exercife  of  their  own 
rational  faculties  in  judging  of  it.  A  man  that  is  con- 
Icious  his  caufe  at  court  is  good,  chufes  it  fhould  be  tried 
by  the  moft  fevere  and  critical  eye.  But  he  that  either 
knows,  or  fufpeds,  he  has  a  dirty  one,  had  much  rather 
that  people  would  fpare  thcmfelves  the  trouble  of  exa- 
mining into  its  merits,  and  take  his  own  word  for  the 
goodnefs  of  it.     But 

3dly,  As  to  the  lamentable  havock  which  the  objec- 
tion fuppofes  will  be  made  amongft  our  creeds  and  for- 
mularies, if  the  dodrine  of  free  inquiry  fliould  prevail  ; 
this  is,  doubtlefs,  a  very  natural  confequence  :  for  this 
would  probably  prove  fatal,  at  leaft  to  many  articles 
contained  in  them.  For  it  is  plain  that  many  of  them 
are  fluffed  with  the  moft  ridiculous  jargon,  and  are  as 
contrary  to  fcripture,  as  they  are  to  common  fenfe.  But 
this,  inftead  of  being  an  objeftion  againft  free  inquiry,  is 
one  of  the  ftrongeft  arguments  for  it.  If  thefe  creeds 
and  formularies  were  true,  agreeable  to  reafon  and  reve- 
Jation,  the  more  thoroughly  they  are  examined  the  bet- 
ter ;  for  then  their  truth  would  appear  :  But  if  they 
are  falfe,  it  isftill  beft  they  fhould  be  examined,  in  order 
to  their  being  exploded.  It  is  no  matter  how  old,  or 
how  new  they  are.  Truth  does  not  die  with  age,  and 
then  revive  again,  as  is  fabled  of  the  phanix  :  it  flou- 
rifhes  in  immortal  youth.  Error  may  indeed  become 
venerable  and  gray-headed  with  length  of  time  :  but  a 
falfliood  of  a  thoufand  years  ftanding,  remains  as  much  a 
falfliood  as  ever,  although  it  may  have  been  confecrated 
by  the  church,  and  tranfmitted  to  pofterity  in  a  creed. 
Whatever  truths  it  may  have  had  to  keep  it  company  ; 
-and  however  it  may   have   been   preferved  amidft  the 

ftorms 


Ohjeciions    co?iJidered.  n  x 

ftorms  that  have  beat  upon  the  church,  it  is  only  like 
one  of  Noah's  unclean  beajls  preferved  in  the  ark^  amongft 
thofe  of  a  pure,  and  more  ufeful  nature.  There  is  no- 
thing more  foolifli  and  fuperftitious  than  a  veneration  for 
ancient  creeds  and  doflrines,  as  fuch  ;  and  nothing 
more  unworthy  a  reafonable  creature,  than  to  value 
principles  by  their  age,  as  fomc  do  their  wines.  But,  in- 
deed, this  is  as  common  as  it  is  ridiculous.  With  many 
people,  *'  Antiquity  !  Antiquity  !  Antiquity  !"  is  the 
cry  :  And,  "  Who  will  be  fo  hardy  as  to  difpute  the 
*'  truth  of  what  was  believed  a  thoufand  years  ago  ?'* 
Juft  as  if  what  was  falfe  formerly,  were  not  fo  (till  ; 
but  might  be  ripened  and  refined  by  age  into  a  do5lrine 
of  grace.  Moft  things  are,  indeed,  changed  by  time. 
'Time  makes  the  child  a  man  :  Time  makes  the  ignorant 
wife  :  Time  often  turns  a  friend  into  a  foe,  and  a  foe  into 
a  friend  :  The  fajhion  of  the  world  paffeth  away  by  time  : 
And  time  Ihall  change  the  whole  face  of  nature.  But 
truth,  like  the  Father  of  lights,  is  without  variabknefSy 
or  Jhadow  of  turning. 

To  proceed, 

4thly,  It  is  fuppofed  in  the  laft  mentioned  objeftion, 
that  freedom  of  inquiry  will  naturally  bring  our  Jpiritual 
guides  into  contempt,  and  weaken  their  authority.  To 
this  I  reply.  That  it  cannot  poflibly  be  of  any  difadvan- 
tage  to  the  fober  and  rational  part  of  the  clergy  •,  but 
has  a  tendency  to  make  them  more  cfteemcd.  But  as 
to  the  vain  and  proud  ;  the  ignorant  and  affuming  ;  the 
enthufiaftic  and  fuperftitious  -,  it  has  doubtlefs  a  natural 
tendency  to  bring  thefe  into  contempt  :  And  the  fooner 
the  better,  that  fo  they  may  not  have  fo  much  power 
to  do  mifchief.  Thefe  are  the  perfons  that  are  generally 
the  moft  averfe  to  people's  feeing  and  judging  for  thcm- 
felves  :  And  the  reafon  why  they  are  fo,  is  too  apparent 
to  need  mentioning.     But 

L  5thly, 


7  4  ObjeBions    co?iJidered. 

5thly,  And  laftly^  Upon  fuppofition  that  the  caufe  of 
truth  and  real  religion,  might  fuffer  in  fome  refpeds, 
by  perfons  exerclfing  cheir  right  of  private  judgment  ; 
yet  this  is  no  juft  reafon  for  denying  them  fuch  a  liber- 
ty. This  right  is  given  them  by  God  and  nature,  and 
the  gofpel  of  Chrift  :  And  no  man  has  a  right  to  de- 
prive another  of  it,  under  a  notion  that  he  will  make  an 
ill  ufe  of  it,  and  fall  into  erroneous  opinions.  We  may 
as  well  pick  our  neighbour's  pocket,  for  fear  he  fhould 
fpend  his  money  in  debauchery,  as  take  from  him  his 
right  of  judging  for  himfelf,  and  chufing  his  religion, 
for  fear  he  fhould  judge  amifs  and  abufe  his  liberty. 

But  I  muft  haflen  to  another  obje6lion,  which  is  fre- 
quently urged  with  a  great  deal  of  confidence,  and  very 
little  reafon.  It  is  near  akin  to  that  laft  mentioned  ; 
and  may  be  put  into  fome  fuch  form  as  this, 

4.  "  If  all  are  left  at  liberty  to  chufe  their  own  rell- 
*'  gion,  and  to  enjoy  it  unmolefted,vwe  fhall  have  innu- 
"  merable  [eUs  fpringing  up  amongfl  us  -,  which  tends 
"  to  confufion^  and  deflroys  the  peace  and  unity  of  the 
"  church.  It  is  therefore  expedient  that  the  governors 
"  of  the  church  fhould  injoin  upon  all,  the  belief  of  certain 
"  articles  of  faith,  and  the  obfervation  of  certain  modes 
"  and  rites  of  worlhip.  Without  fome  common  rule  of 
"  faith,  worfhip  and  difcipline,  beyond  what  the  fcrip- 
*'  tures  contain,  there  can  be  no  fufhcient  bond  of  union 
"  amongft  chriftians.  And  fo  the  church  muft  inevi- 
"  tably  be  crumbled  to  pieces  ;  whereas  there  ought  to 
"  be  710  fchifm  in  that  fpiritual  hody^ 

With  relation  to  this  objedlion  I  would  obferve, 

ift.  That  if  any  rule  of  faith,  worfhip  and  difti- 
pline,  befides  that  which  our  Saviour  and  his  apoflles 
have  left  us,  be  neceflary  in  order  to  the  peace  and  good 
government  of  the  church,  then  the  church  had  no  peace 

and 


ObjeElions    coitfidered,  n  r 

and  was  not  well  governed  during  the  apoflolic  age. 
For  chriftians  had  then  no  common  rule  of  faith,  worflv.p 
and  difcipHne  befides  that  which  they  received  from  our 
Lord  himfclf,  or  his  apoflles,  who  were  under  the  extra- 
ordinary influence  and  diredlion  of  his  fpint.  Which 
rule  is  tranfmitted  to  us  in  the  writings  of  the  new 
teftament  i  and  isfufficient  now,  for  the  regulation  of  the 
church,  if  it  was /Z?^«.  That  this  was  fufBcient  then,  is  not 
denied  ;  and  therefore  it  cannot  be  deficient  at  pre- 
fent.     But 

zdly.  If  any  farther  regulations  had  been  necefTary  in 
order  to  preferve  the  peace  and  unity  of  the  church,  it 
is  ftrange  that  neither  our  blefTed  Saviour,  who  loved  the 
church  and  gave  himfelf  for  it,  nor  the  apoftles,  who  liv'd 
and  dy'd  in  the  fervice  of  the  church,  fhould  have  taken 
more  care  to  provide  for  its  peace  and  profperity.  Can 
we  fuppofe  that  they  did  their  work  to  the  halves,  and 
left  others  to  finifh  and  perfedl  it  ? 

3dly,  Who  gave  the  governors  of  t!ie  church,  any 
authority  in  matters  of  faith,  worfhip  and  difcipline  ? 
Do  we  find  one  word  of  it  in  fcripture  ?  No.  The 
church  of  Chrift,  as  fuch,  has  no  legiflator  befides  Chrift 
himfelf,  whom  the  Father  has  made  head  over  all  things  to 
the  church.  And  whatever  church  that  be,  whofe  rulers 
have  any  power  of  legiflation,  fo  far  forth  it  is  not  the 
church  of  Chrifl.  For  Chrift  equally  forbids  all  his 
difcl^les  toafTume  authority  over  their  brethren  ;  and  to 
fubmit  to  any  who  fliall  arrogate  to  themfelves  any  au- 
thority in   matters  of  a  religious  concern. 

4thly,  and  laflly.  As  no  order  of  men  has  any  au- 
thority to  enjoin  the  belief  of  any  articles  of  faith  ;  or 
the  ufe  of  any  modes  of  worfliip,  not  expre.ly  and  ex- 
plicitly pointed  out  in  the  fcriptures  •,  fo  neither  has  the 
enjoining  any  fuch,  a  tendency  to  preferve  tiie  peace  and 
harmony  ol  the  church  i  but  dircdly  the  conLrary.     The 

confufion 


76  OhjeSiions  conjidered, 

confiifion  and  diforder  that  have  hitherto  been  in  the 
church,  have  not  arifen    from   chriftians  exercifmg  their 
own  judgment,  and  worfliipping  God  according  to  their 
confciences  \    (  though  in  a  manner  fomevvhat  different 
from  others )  but  from  the  pride  and  infolence  of  thofe 
who  deny  their  chriftian  brethren  this  liberty  -,    and  who 
undertake  to  prefcribe  authoritatively  to  others  what  they 
fhall  believe,  and  how  they  fhall  worihip.     Were  it  not 
for  the  turbulent,  domineering  fpirit  of  fomeEcclefiafticks, 
who  defire  more   power  than   Chrift  faw  fit   to   intruft 
them  with,  there  would  be  but  little   of  that  wrangling 
and  difcord  which   have  hitherto  difturbed  the  peace  of 
the  church.     The   divifions   and  contentions  that   have 
hitherto    happened,    and    flill    fubfift    in    the  chriftian 
church,  are  all,    in  a  manner,  owing  to    the  unchriftian 
temper   and   conducft    of    thofe  who   could    not    con- 
tent themfelves  with  fcripture  orthodoxy^   with  the  fim- 
ple    and    fpiritual    worihip    of    the     Father,    enjoined 
by   our  Saviour,  and   with   the  platform  of  church  difci- 
pline  contained  in  the  new  teftament  ;    but  muft   go  to 
coining   new  articles   of  faith,   new  modes  and  rites  of 
worfhip,  making  new  canons,  and  prefcribing  new  rules 
for  the  regulation  of  the  church.     It  is  about  thefe  com- 
paratively  novel    inventions,    that   the   governors   and 
fathers  of  the  church,  ( as  fome  affe6t  to  call  them  )  have 
generally   been  more  warm  and  zealous,  than  about  an 
holy  and  godly  life.     They  have  ordinarily  given  pretty 
good  quarter  to   the   moft   vicious  and  debauched    of 
men,  provided  their  own  authority  was  acknowledged  -, 
their  own  peculiar  whimfies  embraced  ;    and  their  decent 
(  or  rather  ridiculous )  forms  and  ceremonies  werereligioufly 
obferved.     But  the   moft  peaceable,  fober   and   virtuous 
perfons,  who  would  not  fubmit  to  their  tyrannical  yoke, 
have  all  along  been  treated  with  contempt  and  inhuma- 
nity, as  being  hereticks,  fcifmaticks,  &c.    And  all  this^ 
perhaps  only    for  not  pradlifing  fuch  rites,  as  have  no 
more  relation  to  chriftianicy  than  telling  beeds,  or  cracking 
the  fingers  ,,    and  for  not  believing  fuch  dodlrines  as  have 

nO' 


ObjeSlions   conftdered,  n  n 

no  more  to  do  with  the  gofpel  of  Jefus  Chrifl,  than  the 
idle  ftories  of  bell  and  the  dragon^  or  Tobit  and  his  dog. 
Here  is  the  true  fonrce  of  religious  difcord.  Had 
Ecclefiaflicks,  inftead  of  lording  il  our  God's  heri- 
tage^ and  fetting  up  their  own  authority  in  the  room  of 
Chrift's,  put  on  the  meeknefs  and  gentlenefs  of  Chrijl  ; 
and  feta  better  example  to  the  flock;  had  they  endeavoured 
to  remove  all  ftumbling  blocks  out  of  the  way,  indead  of 
infifting  upon  indifferent  things  as  necefTary  terms  of 
chriftian  communion  •,  had  they  taught  and  pradlifed  the 
weightier  matters  of  law,  inftead  of  fpending  their  zeal 
upon  trifles  ;  had  they  taught  mutual  forbearance  and 
charity,  inftead  of  fomenting  a  furious  parry  fpirit,  and 
exciting  ignorant  bigots  to  rail  at  fober  peaceable  chri- 
ftians  ;  had  they  done  thus,  the  peace  and  harmony  of 
the  church  might  have  been  very  well  preferved,  without 
ireeds  and  formularies,  or  an  exa(5l  uniformity  in  faith 
and  worftiip.  Our  bleffed  Saviour  and  his  apoftles,  it  is 
plain,  have  left  matters  fo  that  there  may  be  a  confiderable 
latitude  and  difference  in  the  fentiments  of  good  chri- 
ftians,  and  in  the  manner  of  their  worftiip.  But  His  am- 
baffadors,  and  their  fucceffors,  it  feems,  have  found 
out  that  this  is  a  great  defeft.  Accordingly  they  under- 
take to  fupply  it,  under  the  notion  of  preferving  the 
peace  of  the  church.  And  this  is  what  has  hitherto 
been,  and  muft  continue  to  be,  the  caufe  of  angry  de- 
bates and  endlefs  contentions ;  a  means  of  dividing  the 
church,  in  ftead  of  uniting  it ;  and  of  infpiring  chriftians 
with  mutual  rage,  inftead  of  mutual  love  and  brotherly 
affedion. 

It  may  be  objecfled,  in  the  fifth  place, 

5.  "  That  the  doftrine  of  private  judgment  Is  in- 
"  confiftent  with  that  of  a  ftanding  miniftry  in  the  chri- 
"  ftian  church,  appointed  by  Chrift  to  inftruifl  people  in 
"  religious  matters.  An  order  of  men  was  divinely  in- 
*'  fticuted  to  do  the  office  of  inftruilors^  or  teachers  in  the 

*'  church  ' 


yS  OhjeEiions  conjtdered. 

church :  Confequently  there  muft  be  others  whofc 
duty  it  is  to  learn  of  them^  and  not  to  pretend  to  a 
right  of  judging  for  themfelves.  It  is  incumbent 
upon  the  Laiety  to  go  to  their  fpiritual  guides  ;  and 
to  receive  their  inftrud:ions  with  humiUty  and  rever- 
ence, without  pretending  to  difpute  the  truth  of  what 
they  aflert  in  the  name  of  the  Lord.'*  This,  we 
know,  is  the  manner  in  which  many  exprefs  themfelves 
upon  this  fubjefV.  And  the  pofitive,  dogmatical  air 
•with  which  moft  of  our  pulpit-difcourfes  are  delivered  is 
a  fufficient  proof,  that  thefe  fentiments  are  adopted  by 
the  generality  of  thofe  that  ftile  themfelves  the  amb^^Jfa- 
dors  of  Jefus  Chrijl.  But  to  this  objedion  it  may  be 
anfwered  in  the  firft  place, 

ifl.  That, allowing  there  isfomewhere  in  the  chriftian 
<:hurch,a  fet  ofMen  whofe  office  it  is  to  teach  authoritative- 
ly, and  by  divine  right,  ftill  people  muft  judge  for  them- 
felves who  thefe  men  are.  Almoft  all  publick  teachers  of 
religion  pretend  a  divine  right  to  be  fo.  But  they  do  not 
all  teach  the  fame  dodlrines.  How  then  fhall  we  know 
whom  to  chufe  for  our  fpiritual  inftruflor,  without  exa- 
mining into,  and  judging  upon,  the  claims  of  thofe  who 
demand  our  attention,  and  the  direftion  of  our  under- 
ftandinss  and  confciences  ?  But 


'o^ 


2ly.  Supposing  we  have  found  who  thefe  perfons 
are,  to  whom  this  authority  is  given,  it  does  not  follow 
that  they  are  to  be /;;7/»/?V///)' believed  in  every  thing  they 
fay,  or  even-  in  any  thing.  No  man  is  to  be  believed 
implicitly,  unlefs  he  is  infallible  :  but  infallibility  is  not 
neceffarily  connecSted  with  a  divine  right  to  teach.  Al- 
though it  lliou'd  be  allowed,  that  kings  reign  by  divine 
right,  in  the  highefl  lenfe  pleaded  for  by  the  advocates 
for  'pajfive  obedience  and  non-refiftence^  ftill  it  is  poflible  that 
they  may  make  an  ill  ufe  of  their  power  j  command 
things  exprefly  foibiddcn  by  God,  and  forbid  what  God 
has  injoined,     in  richer  of  thefe  cafes,  it  will  be  allowed 

that 


ObjeSlions  conjidered,  ^g 

that  they  have  no  t'tle  to  the  aflive  obedience  of  their 
fubjeds.  So  alfo,  he  that  has  a  divine  right  to  inftrudl 
others  in  religion,  may  pofTibly  fpeak  falfe,  either  ig- 
norantly  or  with  defign  :  And  if  he  does  fo,  no  one  will 
be  fo  extravagant  as  to  fay,  that  he  ought  to  be  beUeved. 
God  has  given  him  a  right  to  teach  ;  but  it  is  only  to 
teach  truth  ;  if,  therefore,  he  teaches  for  do^rines  the 
commandments  ofmenyUnd  lies,  for  the  gofpel  of  Chrift,  he 
exceeds  his  commifTion  •,  and  has  no  more  right  to  demand 
our  afTentjthan  any  other  liar,or  deceiver  v/ho\sunconfecrat- 
ed.  So  that  let  us  carry  our  idea  of  the  authority  of  chrifti- 
an  teachers  ever  fo  high,  yet  if  we  flop  fhort  of  infallibity, 
we  are  in  reafon  obliged  to  examine  all  that  they  fay, 
and  either  to  receive  or  rcjcdt  ir,  as  evidence  of  its 
truth  does,  or  does  not  appear.  Even  the  apoftles  them- 
felves  (  who  were  divinely  authorized  teachers  in  a  much 
higher  and  more  proper  fenfe  than  any  fet  of  men  can 
pretend  to  be  at  this  day  )  never  pretended  ro  fuch  a  right 
of  di(5lating  to  others  what  they  fhould  believe  and  do, 
as  interfered  with  the  right  of  private  judgment.  Chrt- 
ftian  teachers  in  after  ages  are  (  or  at  leaft  ought  to  be  ) 
only  commentators  upon  the  fcriptures  :  and  we  cannot 
fuppofe  their  commentaries  have  greater  weight  and 
authority  than  the  test  itfelf. 

A  man  of  fuperior  knowledge  and  integrity  may  be  of 
great  advantage  in  a  chriftian  fociety,  by  helping  hrs 
brethren  and  neighbours  to  a  right  underffanding  of  the 
fcriptures,  although  he  be  not  infallible,  and  although 
nothing  he  advances  is  to  be  received  for  truth  without 
examination  and  proof.  We  have  authorized  profelfors 
and  teachers  of  laiv^  t^ff^t  philofophy^  &c.  who  are 
doubtlefs  helpful  to  fuch  as  devote  themfelves  to  the 
iludy  of  thefe  fciences.  But  who  ever  imagined  that  the 
end  of  their  inftitution  was  authoritatively  to  didatc 
what  is  true  in  their  refpedlive  provinces,  in  fuch  a  fenfe 
as  to  preclude  examination  ;  and  to  render  it  unnec<  (Tary 
for  their  pupils  and  auditors  to  inquire  into  the  founda- 
tion 


8o  ObjeSimis   conjidered. 

tion  of  what  they  aflfert  ?    This  is  fo  far  from  being  the 
cafe,  that  *tis  confeffed  their  chief  bufinefs  is  to  open  and 
enlarge  the  minds  of  their  fcholars  -,    to  propofe  reafons 
and  arguments  to   their  underftandings,  and  to  endea- 
vour to  make  them  apprehend   their  force  -,   and  in  this 
way  to  bring  them  acquainted  with  the  fciences  to  which 
they   refpeflively    apply  themfelves.      A  mathematician 
would  think  his  pupil  had  made  but  a  fmall  proficiency, 
if  he  only  believed   upon  authority,   all  the  propofitions 
in  Euclid^  and   other  books   of  the  fame  kind,   without 
feeing  what   principles  they  were  grounded  upon,  or  be- 
ing able  to  demonftrate  them  himfelf.     And  as  the  bu- 
finefs   of     an    inftrudor    is    not     to    inforce    certain 
dogma's   purely   by    dint  of   authority  ;    fo    the   bu- 
finefs of  a  learner  is  not  to  receive  for  truth  whatever 
his   inftrudtor  in  any  fcience  advances   as  fuch  ;   but  to 
exercife  his  own  intellectual  powers,  and  to  enter  into  the 
reafons  and  grounds  of  what  is   taught,  and  to   receive 
nothing  without  evidence.     No  one  imagines  that  a  per- 
fon's  exercifing  his  own  underftanding  in  this  manner,  is 
inconfiftent  with  the  notion  of  his  having  fomebody   to 
lead  and  inftru6t  him  in  any   branch  of  natural  know- 
ledge.    And  the  cafe  is  much  the   fame  in  morals  and 
religion.     A  man's  being  an  authorized  (if  you  pleafe,  a 
divinely  authorized)   inftru6lor  in  religious  matters,  is  no 
ways  inconfiftent  with  the  right  of  private  judgment  in 
others.     Indeed  if  they  rejedt  the  truth  when  it  is  fufH- 
ciently  proved,  they  do  it  at  their  peril  ;    and  that,    let 
it  be  offered  by   whom  it  will.     But  ftill  all  are  left  at 
as  much  liberty  to  examine  and  judge  for  themfelves,  as 
if  there  were  no  public  teachers  at  all, 

I  proceed  now  to  the  fixth,  and  laft  objedlion  I  fhall 
have  time  to  confider.  The  obje6lion  I  intend  may  be 
put  into  Ibme  fuch  form  as  this — 

6.  "  Although  men  may  be  at  liberty  to  judge 
**  for  themfelves,  and  to  chufe  their  own  religion,  when 

the 


ObjeEiions    conjtdered,  8 1 

*«  the  civil  magijirate  does  not  interpofe  with  his  autho- 
*'  rity  i  yet  when  articles  of  faith  have  once  received  a 
«*  royal  fandion  •,  and  a  particular  religion  is  eftablifli- 
*'  ed  by  the  laws  of  the  land  ;  then  certainly  we  are 
"  bound  to  difmifs  all  our  former  fcruples  of  confcience, 
"  and  to  fubmit  to  the  religion  of  the  ftate.  For  the  a- 
"  poftle  has  told  us  expreQy,  That  the  powers  that  be^ 
"  are  ordained  of  God^  that  he  that  reft^feth  the  power ^  re- 
"  ftSieth  the  ordinance  of  God,  and  Jhall  receive  to  himfclf 
*'  damnation'^ 

With  refpeft  to  this  obje<5lion,  I  would  beg  leave  to 
query  in  the  firjl  place,  whether  chriftians  are  bound  in 
confcience  to  believe  and  conform  to  that  religion,  what- 
ever it  be,  which  is  eftabliflied  by  law,  in  the  countries 
where  they  refpeftively  live  ?  This  is  a  plain  quefiion  : 
and  they  either  are,  or  are  not  fo  obliged.  There  is  no 
medium.  If  they  are  not  fo  obliged,  but  only  in  cafe 
they  apprehend  the  cftabliQied  religion  is  agreeable  to 
the  word  and  will  of  God,  this  fuppofes  a  right  of  pri- 
vate judgment,  and  fo  gives  up  the  whole  point  in  de- 
bate. But  on  the  other  hand,  if  they  are  bound  in  con- 
fcience to  conform  in  the  manner  before  exprefled,  from 
hence  it  follows,  that  he  that  lives  in  Scotland  is  bound 
in  confcience  to  be  a  Prejhyterian  ;  he  that  lives  in  Eng- 
land to  be  an  Epifcopalian  ;  he  that  lives  in  Italy ^  France, 
Spain  or  Portugal  to  be  a  Roman  Catholick  ;  he  that  lives 
in  ConSlantinople  muft  be  a  Mahometan  ;  and  he  that 
lives  in  a  Heathen  country,  muft  confcientioufly  comply 
with  all  the  idolatrous  rites  that  are  injoined  by  the  civil 
authority  -,  and  fo  be  an  Heathen  in  order  to  obey  the 
gofpel  precept  concerning  fubmifiion  to  lawful  autho- 
rity. Moreover,  upon  this  fuppofition,  it  follows  that 
a  traveller  who  has  occafion  to'pafs  through  all  thofe  dif- 
ferent countries,  muft  change  his  religion  with  his  climate. 
He  muft  be  fucceflively  a  Presbyterian,  Epifcopalian, 
Papifl^  Mujfulman,  and  a  Heathen  \  and  then  be  a  good 
orthodox  believer  when  he  comes  into  Chrijiendom  again. 

M  Thefc 


82  ObjeBmis  co?iJidered, 

Thefe  confequences  are  unavoidable  upon  fuppofition 
that  the  iubjcdl  ought  univerfally  to  embrace  the  religion 
of  the  fupreme  rfiagiftrate.  And  fome  men  will  not  be 
ihocked  at  thefe  confequences  j  for  nothing  pleafes  them 
better  than  to  change  their  religion  as  often  as  they  can 
with  conveniency  and  profit  -,  oaths  and  fubfcriptions 
are,  with  them,  of  no  fignification  ;  if  they  /wear  to 
their  own  hurt^  it  is  but  to  change.  They  are  governed 
by  the  fafiiion  in  their  religion,  as  much  as  they  are  in 
the  cut  of  their  cloaths  -,  they  have  none  but  a  fbate  con- 
fcience  -,  and  either  rail  or  fmile  at  thofe  who  are  fo 
whimfical  and  fuperftitious  as  to  pretend  to  have  any 
other.  What  they  have  to  do  in  order  to  know  the 
true  religion,  is  not  to  inquire  into  the  nature  of  things, 
and  the  infallible  oracles  of  God,  but  to  fearch  the  Codes 
and  Regijiers  and  Law-hooks  in  the  country  where  they 
iive.  However  it  is  to  be  hoped  that  fome  others  do  non 
trifle  with  their  Maker  in  tliis  manner  •,  but  think  it  of 
fome  importance  to  know  the  will  of  God  ;  and  to  obey 
it  confcientioufly,  whatever  may  be  the  religion  by  law 
eflabliflied.  Is  it  not  poffible  for  the  command  of  the 
civil  ma2;iftrate  to  interfere  and  clafli  with  the  Jaws  of 

CD 

God  ?  No  man  will  pretend  to  deny  this.  Whofe 
authority,  then  is  to  be  regarded,  that  of  the  King,  or 
that  of  the  Monarch  of  the  univerfe,  the  King  of 
Kings  and  Lord  of  Lords  ?  Will  any  man  fay  it  is  not 
our  bufinefs  as  men,  and  efpecially  as  chriftians,  to  judge 
whether  the  injunctions  of  the  civil  magiftrate  may  be 
complied  with  confiftently  with  our  allegiance  and  loyalty 
to  the  fupreme  Majefty  of  heaven  and  earth  ?  And  if 
they  cannot,  will  any  one  make  it  aferious  queftion, 
whether  it  is  better  to  obey  God  or  man  ?    But 

2dly.  I  would  humbly  inquire  how  any  civil  majeftrate 
came  by  any  authority  at  all  in  religious  matters  ;  and 
'who  gave  hir.i  this  aulboriiy  ?  Has  the  fupreme  magiftrate 
of  every  nation,  as  fuch,  a  right  to  make  a  religion  for 
his  fubjefl-s  ?  No.     For  then  a  heathen  magiftrate,  would 

have 


ObjeSlioris  conjidered,  8l 

have  a  right  to  enjoin  idolatry  and  paganifm  -,  and  to 
punifli  all  chriftians  that  came  within  his  territories,  if 
they  would  not  conform.  Does  the  gofpel  of  Chrift 
give  the  chriftian  magiftrate  authority  in  matters  of  faith 
and  worfhip  ?  No.  It  fays  not  a  word  about  any  fuch 
thing.       But 

3dly.  And  laftly  here.  It  is  evident  beyond  all  dif- 
pute,  that  the  apoftle  in  injoining  obedience  to  the  civil 
magiftrate,  had  no  thought  of  injoining  obedience  to  him 
in  religious  matters.  For  all  the  fupreme  magiftrates 
then  in  the  world  were  Pagan  -,  and  idolatry  was  the  re- 
ligion by  law  eftabfiflied.  And  certainly  we  cannot  fup- 
pofe  that  the  apoftles  could  injoin  it  as  a  chriftian  duty 
to  embrace  the  eftablifhed  religion,  when  that  was  di- 
reftly  oppofite  to  Chriftianity.  To  have  threatned  dam- 
nation to  thofe  who  difobeyed  in  this  cafe,  would  have 
been  to  threaten  damnation  to  themrelves,and  to  denounce 
an  anathema  againft  all  the  chriftians  in  the  world,  and 
even  againft  Jefus  Chrift  himfelf  •,  for  thefe  were  all 
diflenters  from  the  eftablifhed  religion  ;  and  thoufands 
glorioufly  fuff'ered  martyrdom,  for  refufing  to  comply 
with  the  religion  of  the  ftate,  and  for  aflerting  that  right 
of  private  judgment  which  we  are  now  endeavouring  to 
defend. 

According  to  St.  Paul^  the  magiftrate  is  ordained  of 
Gcdfor  a  terror  to  evil  doers  •,  and  for  a  praife  to  them 
that  do  well.  His  office  is  to  prefervc  the  liberties  and 
natural  rights  of  his  fubjedls,  one  of  the  moft  important 
of  which  rights  is  that  of  private  judgment,  and 
an  unmolefted  enjoyment  of  a  man*s  own  religion, 
iet  it  be  v/hat  it  will,  provided  he  is  a  peaceable  fub- 
jed-,  and  a  good  member  of  fociety.  Thcfe  and  lucli 
like  are  the  ends  for  which,  according  to  fcripture, 
the  magiftrate  is  ordained  of  God,  and  not  to  make  a 
religion  for  his  fubjeifls.  This  would  be  to  invade,  and 
incroach  upon,  thofe  natural  rights  of  his  fubje<fts,  which 

it 


84  ObjeSiions  conjtdered, 

it  is  his  bufinefs  to  preferve  inviolable.  As  the  Jews  faid 
occafionally  to  Pilate^  We  have  no  king  but  Cafar  %  fo 
chriftians,  as  fuch,  may  fay.  We  have  no  king  hut  Jefus 
Chrijl :  And  they  are  traitors  to  him  their  lawful  fovereign 
if  they  fwear  allegiance  to  any  other  as  the  lord  of  their 
faith,  and  the  director  of  their  religious  condudl.  And 
indeed  the  very  mention  of  articles  of  faith  ejiabli/hed 
by  law,  is  as  great  a  folecifm  as  mathematicks  eSiabliJhed 
by  law  \  and  deferves  a  worfe  name  than  I  chufe  to  give 
in  this  place. 

Thus  I  have  endeavoured  with  all  pofTible  brevity  and 
plainnefs  to  anfwer  the  mod  material  objed:ions  againft 
freedom  of  thought,  and  the  rights  of  confcience  in  re- 
ligious concerns.  I  have  aimed  at  provoking  no  (&di 
of  chriftians  whatever ;  nor  at  pleafing  any  ;  but  have 
fpokcn  my  fentiments,  fuch  as  they  are,  with  the  honed 
fimplicity  that  I  think  becomes  a  chriftian  :  And  with 
fuch  freedom  as  1  apprehend  is  agreable  to  the  caufe  I 
have  been  attempting  to  defend  ;  the  caufe  of  religious 
liberty  -,  that  liberty  which  God  and  the  gofpel  of  his  Son 
have  granted  to  us  -,  that  hberty,  for  the  fake  of  which 
our  pious  fore-fathers  forfook  their  native  land,  where 
they  had  a  goodly  heritage,  and  fought  a  fate  retreat  in 
this  weftern  world,  a  wildernefs  inhabited  by  favage 
beads  and  more  favage  men  ;  though  both  were  left 
favage  than  fome  of  thofe  epifcopal  blood-thirfty  tyrants 
from  whofe  rage  they  fled.  This  is  a  caufe  of  no  left 
importance  even  to  the  prefent  happinefs  of  human 
fociety,  than  that  of  civil  liberty,  in  oppofition  to  ar- 
bitrary power.  And  here  I  beg  leave  to  ufe  the  words  of 
a  truly  catholic  prelate  of  the  church  of  England —  "  To 
*'  liberty  and  property,  fays  he,  I  add  the  free  exercife  of 
"  religion  as  neceflary  to  the  happinefs  of  a  governed 
"  fociety  :  becaufe  as  there  is  no  tyranny  fo  odious  to 
"  God,  as  tyranny  over  the  confcience  •,  fo  is  there  no 
"  flavery  fo  uneafy  and  ignominious,as  a  forced  religion,or 
''  a  v/orihip  impoled  upon —  men  by  the  fear  or  applica- 

"  tioi? 


ObjeBions  cojtftdered,  ge 

*<  tlon  of  outward  inconveniencies  :  befides  that  nothing 
*»  promotes  the  fiourlfhing  condition  of  a  nation  more 
"  than  the  indulgence  of  this  freedom  to  all  whofe  prin- 
"  ciples  are  not  manifeftly  ioconfiftent  with  the  publick 
<*  fatety."  Thus  the  bifhop  of  Winchefier^  the  noted 
fcourge  of  civil  and  ecclefiaftical  tyranny. 

I  (hall  now  clofc  with  a  few  words  by  way  of  applica- 
tion.    And 

I  ft  Let  us  all  ftani  fajl  in  the  liberty  wherewith 
Chrift  has  made  us  free  j  and  not  fuffer  ourfelves  to  be 
intangledwith  any  yoke  of  bondage.  If  we  have  fubmitted 
to  ihe  yoke  hitherto,  and  inglorioufly  fubjeded  ourfelves 
to  any  human  impofitions  in  religious  matters  ;  it  is 
better  to  throw  off  the  yoke  even  now,  than  to  let  it 
gall  us  all  our  life  time :  It  is  not  yet  too  Jate  to  afTert 
our  liberty,  and  free  ourfelves  from  an  ignominous  flavery 
to  the  dictates  of  men. 

Let  us  take  pains  to  find  out  the  truth,  and  after  we 
are  fetled  in  our  judgment  concerning  any  religious  tenet 
or  pradice,  adhere  to  it  with  conftancy  of  mind,  till 
convinced  of  our  error  in  a  rational  way.  Let  us 
defpife  the  frowns  and  cenfures  of  thofe  vain  con- 
ceited men  who  fet  themfelves  up  for  the  oracles 
ot  truth  and  the  ftandard  of  orthodoxy  ;  and  then 
call  their  neighbours  hard  names  —  We  have  not 
only  a  right  to  think  for  ourfelves  in  matters  of  re- 
ligion, but  to  adt  for  ourfelves  alfo.  Nor  has  any  man 
whatever,  whether  of  a  civil  o<-  facred  Charadler,  any  au- 
thority to  controul  us,  unlefs  it  be  by  the  gentle  methods 
of  argument  and  perfwafion.  To  Chrift  alone,  the  fu- 
preme  and  only  head  of  the  chriftian  churcfli,  and  the 
final  judge  of  mankind  •,  to  him  alone  we  are  accounta- 
b'e  for  not  believing  his  do6lrines,  and  obeying  his  com- 
mandments, as  fuch.  And  whofoever  attempts  to  re- 
ftrain  or  controul  us,  takes  it  upon  him  to  rule  another 

man's 


86  OhjeSlions  cofiftdered. 

mar^s  fervant^  forgetting  that  he  alfo  is  a  man  under 
authority  -,  and  muft  hereafter  (land  or  fall  by  a  fentence 
from  the  fame  mouth  with  ourfelves. 

Did  I  fay,  we  have  a  right  to  judge  and  a6b  for  our- 
felves ?  1  now  add  —  it  is  our  indifpenfthle  duty  to  do  it. 
This  is  a  right  which  we  cannot  relinquifh,  or  neglefl  to 
cxercife,  if  we  would,  without  being   highly  culpable  ; 
for  it  is  abfolutely  unalienable  in  its  own    nature.     We 
may  difpofe  of  our  temporal  fubftance  if  we  pleafe  ;    but 
God  and  nature   and  the  gofpel  of  Chrift  injoin  it  upon 
us  a  duty    to   maintain  the  right  of  private  judgment, 
and  to  worfhip   God    according  to  our  confciences,  as 
much  as   they  injoin  us  to  give  an  alms  to   the  poor,  to 
love  God  and  our  neighbour,  and  pratflife  univerfal  righ- 
teoufnefs  :    and  we  may  as  well  talk  of  giving  up  our 
right  to  the  latter^    as  the  former.     They   are  all  duties^ 
and  not  rights  (im^ly,  duties  equally  founded  in  the  reafon 
of  things  -,  duties  equally  commanded  by  the  fame  God  ; 
duties  equally  injoined  by  the  fame  Lord  •,    duties  equally 
required  in  the   fame   gofpel.      And  a  neglefl  of  the 
duty  of  private  judgment  may  pofiibly  be  attended  with 
worfe   confequences   to   ourfelves  and  others   than    the 
negleft   of  almoft   any  other.      For  he  that  does   not 
examine   for  himfelf  what   is   true  and  right,    adts  in- 
tirejy    in    the   dark,    and    fo  may   run    into   the   moft- 
irregular  and  deftruflive  pradices  that  can  be  conceived 
of,  juft  as  his  weak  or  vv'icked  guides  are  pleafed  to  prompt 
him.     He  is  fit  only  for  a   tool   to  the  devil  and  his 
einiffaries  :    and  may  flatter  himfelf  that  he  is  doing  God 
^ood  fervicCy  while    he  is  imbruting    his    hands  in    the 
blood  of  the   innoccfi-r,  and  perleccung  the  chiirch  of 
Chrift. 

But 

sly.  And  to  conclude,  while  we  are  aflftrtingour  own 
liberty  and  chriflian  rights,  let  us  be  confident  and  uni- 
form i    and  not  attempt  to  incroach  upon   che  rights  of 

others. 


ObjeBions  confidered,  Sj 

others,     ^hey   have  the  fame  right  to  judge  for  them- 
felves   and  to  chufe  their  own  religion,  with   ourfelves. 
And  nothing  is  more  incongruous  than  for  an  advocate 
for  liberty,  to  tyrannize  over  his  neighbours.     We  have 
all  liberty  to  think  and  a(fb   for  ourfelves   in  things  of  a 
religious    concern    ;     and    we    ought    to   be    content 
with   that,    without   defining  a   liberty    to  opprefs  and 
grieve  others.     Mowever  we  have  fome  ignorant  railing 
zealots  amongfl:  us,  fired  with  a  furious  party  fpirit,   who 
are  not  fatisfyed  that  they  enjoy  their  own  liberty,  but 
mourn  that  their  neighbours   enjoy  the   fame,   and  that 
they  have  it  not  in  their  power  to   affli6l  them  for  their 
religious   fentiments.     They   groan  under   the  righteous 
a£f  of  toleratio?t^  as  much  as   our  fathers  groaned  under 
the  unrighteous  one  of  nniformily.     However,   through 
mercy,  we  have  but  a  few  men  of  this  ftamp  amongfi: 
us   -,      and    thofe   are   fuch    ignorant    and    defpicable 
creatures,    that    they  are   more  proper  objedts  of  pity, 
than   of  anger.      My   brethren,    God    forbid   that  we 
fhould    difcover   any    thing   of    this   fame    unchriftian 
temper  -,    or   begrutch   others  the  enjoyment   of  thofc 
rights   which   we   ourfelves  efteem  fo   dear,  facred  and 
valuable.     Let  us,  as  much  as  in  us  lies,  live  peaceably 
with  all  men  •,    but  fuffer  none  to  lord   it  over  our  con- 
fciences.     Let  us  avoid  a  contrafled,  cenforious  fpirit  in 
ourfelves,  and  pity   and  defpife  it  in  others.     Let   us  be 
courteous  and  friendly  to  all  men  of  what  denomination 
foever  they  be  •,     and  how  much  foever   their  religious 
principles  may  differ  from   our  own.     If  we  think  them 
erroneous,  let  us  not  rail  at  them,  but  reafon  with  them 
in   the  fpirit  of  meeknefs.     Let  us  ufe  no  methods  but 
thofe  of  fober  argument  and  kind  perfwafion,  in  order  to 
bring  men  over  to  a  belief  and  practice  of  the  truth  as  it 
is  in  Jefus  :  and  let  us  fcorn  thofe  who  are  for  ufing  any 
other  methods   with  us,     God  grant  that   how  different 
foever  our  fentiments  are,  we   may  be   united   in  Jove 
and  charity  j    and  that  chriftians  of  all  perfwafions,  and 

all 


88  ObjeSiions   conjidered. 

all  churches,  may  live  and  behave  in  fuch  a  manner, 
as  to  meet  at  laft  above  :  and  join  the  general  af- 
fembly  and  church  of  the  Jirji-born  which  are  written  in 
heaven,    Amen, 


iSr-.^ 


SERMON 


(  89  ) 


'  %^ti*i{*ti*    *S*    *j*    •'£■*    *ff*    *v*    'v*    *i*    *i*    '^    «fl<    ^a*    fcjSi    vj* 


Sermon     V. 


On  the  Love  of  God. 


MATTHEW  XXII.  37 41. 

J-Esus  /aid  unto  him.  Thou  Jhalt  love  the  Lord  thy  God 

with  all  thy  heart,  and  with  all  thy  foul,  and  with  all 

thy   mind. 
This  is  the  firft  and  great  commandment. 
And  the  fecond  is  like  unto  it.  Thou  Jhalt  love  thy  neighbour 

as  thy  felf. 
On  thefe  two   commandments  hang  all  the   law  and  the 

prophets. 

THAT  which  renders  it  a  matter  of  the  hlghell 
importance  to  examine  with  freedom  into  moral 
and  religious  fubjefls,  is  not  fo  much  the  advan- 
tage fimply  of  knozvifjg  what  is  true  and  right,  as  the 
necefiity  of  this  in  order  to  true  and  right  a^ion.  It  is 
fcarce  of  any  importance  to  us  to  gain  a  fpeculative 
knowledge  of  true  religion,  but  as  this  has  relation  to 
practice  -,  and  may  teach  us  what  temper  of  mind  to- 
wards our  Creator,  and  one  anothci',  we  ought  to  culti- 
vate v  and  what  an  external  conduLt  we  ought  to  adora 
our  Jives  with,  in  cn-der  to  anfwer  the  end  of  our  being ; 

N  ia 


90  On  the  Love  of  God. 

in  order  to  our  filling  up  our  place  in  the  creation,  and 
adling  our  part  well  in  the  great  drama  of  the  world. 
This  is  the  view  which  ought  to  accompany  all  our  in- 
quiries into  religious  fubjefls.  If  we  are  follicitous  only 
about  knowing  what  is  true  and  right,  and  terminate  our 
defires  in  fuch  knowledge,  we  purfue  as  an  end  what 
ought  to  be  looked  upon  only  a  means  to  fomewhat 
farther  and  beyond,  viz.  fuch  a  condu6i:  as  may  render 
us  acceptable  to  our  creator,  and  lay  the  foundation  for 
rational  happinefs  here  and  hereafter.  Knowledge  can 
liardly  be  faid  to  be  valuable  for  its  own  fake,  but  only 
as  it  may  be  improved  to  good  and  excellent  purpofes  : 
Nor  is  it  eventually  advantageous  to  us,  any  farther  than 
we  conform  ourfelves  to  truth  and  right  in  our  be- 
havi_OLir. 

For  what  end  does  the  mo.rriner  ftudy  the  art  o^  navi- 
gation? Not,  furely,  for  this  only  or  chiefly,  that  he  may 
pleafe  and  amufe  himfelf  with  ihi^  theory  of  it:  but  rather, 
that  he  may  be  able  lojleer  his  courje  aright  through  the 
ocean,  and  arrive  fafe  at  length  at  the  port  for  which 
he  is  bound.  Without  applying  his  knowledge  in  this 
way,  all  the  advantage  it  will  be  to  him,  is  that  of  being 
JJoipwrecked  with  his  eyes  open^  while  others  run  upon 
ruin  blinafold^  and  purely  through  ignorance.  —  We  alfo 
are  marriners  -,  bound  to  another  country.,  to  another 
world.  We  fail  at  prefent  upon  a  boifterous  flormy 
ocean,  in  which  we  are  in  danger  of  fuffering  fhipwreck. 
For  the  moral  world,  as  well  as  the  natural,  has  its  rocks 
Siud  whirlpools  •,  its  y?)'//^  and  carybdis,  and  a  thoufand  en- 
chanting fir  ens.  To  know  the  middle  and  fafe  way^ 
will  not  fecure  us,  unlefs  we  keep  in  it,  and  avoid  the 
danger  on  either  hand.  And  to  be  cajlaways  through 
our  own  neghgence,  while  we  know  the  courfe  we  fhould 
fteer,  inftead  of  diminifhing,  will  augment  our  forrow. 
Religious  knowledge  applyed  to  its  true  ends  and  pur- 
pofes, is  the  only  knowledge  that  can  be  finally  profitable 
and  gainful ;   for,  to  ufe  the  words  of  St,  James  with  a 

little 


0?i  the  Love  of  God,  91 

little  variation,  as  the  body  without  the  Jpirit  is  dead,  fo 
knowledge  zvithout  pradice,  is  dead  alfo  :  And  it  is  the 
voice  of  reafonas  well  as  of  revelation,  That  the  fcrvant 
that  knows  his  Lord's  will^  and  doth  it  fist,  Jhall  be  beaten 
with  many  Jlripes.  What,  then,  has  our  Lord  declared 
to  us  to  be  his  will  ?  And  what  does  he  require  of  us  ? 
One  of  the  moft  comprehenfive  accounts  of  our  duty  to- 
wards our  Maker,  and  each  other,  is  contained  in  the 
words  which  I  have  chofen  for  the  lubjeft  of  the  prefent: 
difcourle.  They  are  the  words  of  our  Lord  Jefus  Chrifl: 
to  a  peribn  whom  the  hiftorian  ftiles  a  lawyer^  in  anfwer 
to  an  important  queftion,  but  propofed  by  him^  perhaps, 
with  no  very  good  intention.  The  queftion  to  be  re- 
folved  was  this  —  IVhich  is  the  great  commandment  in  the 
law  ?  And  our  Lord  determines  it  in  this  manner —  Thou. 
Jhalt  love  the  Lord  thy  God  with  all  thy  heart.,  and  with  all 
thy  foul.,  and  with  all  thy  mind.  This  is  the  firji  and  great 
commandment.  And  the  fecond  is  like  unto  it.,  Thou  JJjalt 
love  thy  neighbour  as  thy  [elf.  On  thefe  two  commandments 
bang  all  the  law  and  the  prophets.  In  difcourfing  upon 
thefe  words  I  fhall  inquire 

I.  Into  the  nature  and  obligation  of  the  two  duties 
here  mentioned  —  The  love  of  God,  and  of  our  neigh- 
bour. 

II.  In  what  fenfe,  and  upon  what  account  it  is  faid, 
that  to  love  God,   is  the  finl    and  great   commandment. 


HI.  What  our  Lord  intends  by  the  alTertion,  That 
on  thefe  two  commandments.,  viz.  the  love  of  God  and  of 
our  neighbour,  hang  all  the  law  and  the  prophets. 

IV.  And  laflly.,  I  (hall  endeavour  to  fhow,  that  thefe 
two  commandments  have  the  fame  place  and  preheminence 
under  the  gofpel  difpenfation,  which  they  Iiad  under  the 
It'gal :     Or,  that  all  the  Cofpel  of  Jefus  Chrifl  hangs  on 

tbefe 


92  On  the  Love  of  God, 

thefe  two  commandments,  in  the  fame  fenfe  in  which  all  the 
law  and  the  prophets  did. 

I.  Then,  let  us  inquire  diftinftly  into  the  nature  and 
obligation  of  the  two  duties  here  mentioned  ;  the  firft 
of  which  is  exprefled  thus,  Thou  jhalt  love  the  Lord  th^ 
God  with  all  thy  heart,  and  with  all  thy  foul,  and  with  all 
thy  mind. 

We  know  that  in  fcripture  language  and  indeed  in 
common  difcourfe,  it  is  ufual  for  one  duty  or  virtue  to 
fland  for  all  the  reft.  A  righteous^  a  godly^  a  merciful 
a  jujl,  or  an  upright  man,  often  fignifies  a  good  man  in  ge- 
neral. And  io,  when  we  are  commanded  to  love  or 
fear  God,  or  to  work  righteoufnefs,  the  meaning  is  not 
that  we  fhould  praflife  only  the  particular  duty  men- 
tioned, as  diftinguiflied  from  others  ;  but  often,  at  leaH-^ 
that  we  fhould  becom.e  good  men  in  general,  and  walk 
in  all  the  commandments  aJ24  ordinances  of  the  Lord 
blamekfs.  And  this  is  the  fenfe  which  is  fometimes  puE 
upon  the  precept  now  under  confideration.  However  is 
fcems  plain,  that  this  cannot  be  the  true  intention  of  it. 
For  were  it  to  be  underftood  in  this  latitude,  as  injoining 
obedience  to  the  commandments  in  general,  it  would  in- 
clude in  it  the  love  of  our  neighbour,  which  is  exprefly; 
diftinguifhed,  in  this  place,  from  the  love  of  God.  Here 
is  plainly  a  comparilon  made  betwixt  two  command- 
ments, one  of  which  is  faid  to  be  the  firjl  and  great  com- 
mandmcnt^  and  the  other  to  be  like  unto  it.  This,  there- 
fore, which  is  ftiled  the  firft.,  muft  be  altogether  diftinft 
from  that  with  which  it  is  compared,  I.ove  is,  indeed, 
the  duty  injoined  in  both  \  but  the  objeft  of  xhefirjl,  is 
Qur  Creator  only  ;  of  the  latter,  only  our  fellow-creatures^ 
This  precept,  therefore,  does  not  include  any  of  the  du- 
ties of  the  fecond  table  of  the  moral  law,  as  they  are  com - 
i-nonly  called.  The  moft  it  injoins,  is,  all  the  duties  of 
ihQ  firjl  table,  as  diftinguifl-ied  from  thofe  of  t\\e  fecond. 
Bur,  if  I  miilake   nor,  this  command  ftili   iidflhits,  and 

requires 


Oft  the  Love  of  God,  g^^ 

requires  a    farther  limitation.     It    injoins  certain  difpofi- 
tions  and  affecftions    of  the  hearty  towards  God,  as  dif- 
tinguiflied  from  all  external  ails  of  devotion  and  religion  ; 
fuch    as  prayings    offering    facrifices,    fafling^    obferving 
fahhaths  and  ordinances^    &c.   The    manner  in  which  the 
precept  is  exprcfled,  fecms  to  fhow,  that  the  duty  it  in- 
]oins  is  v/holly  internal —  T^hou  (halt  love  the  Lord  thy  God 
with  all  thy  heart  ;    i.  e.  fmcerely  and  unfeigned ly  —  and 
with  all  thy  foul  —  in   the  cxercife  of  thy  underflanding, 
and  rational    faculties  —  and  with  all  thy  mind — freely, 
voluntarily,  without  reluflance  or  conftraint.     Thefe  ex- 
preOions  feem  to  relate  wholly  to   the  mind.     And  that 
which  determines  this  to   be   the   true  intention  of  the 
command,  is  what  we  find  in  the  parallel  place  in  another 
Ev'Vfigeli/l.  St.  ATark  relates  the  flory  of  a  perfon's  com- 
ing to  our  Saviour  with  the  fame  queftion  which  is  here 
anfwered  •,     and  the  anfwer   to  it   is  in  effedl  the  fame. 
Upon  which   the  Scribe  (  as  he  is   called  in  St.  Mark  ) 
replied  thus  —  Mafler,  thou  haft  faid  the  truth  j  for  there 
is  one  God  ;    and  to  love  him  with  all  the  heart  —  is  more 
than  all  whole  burnt  offerings  and  facrifices —  From  this 
reply    of  the   Scribe^  it  appears,  that   in    propofing  his 
queflion  juft  before,  he  had  a  particular  eye  to  the  external 
fervices  required  under  the  Law,  compared  with  an  in- 
ward regard  to  God,   and   Hncere    benevolence  to  man- 
kind ;    And  that  he  accordingly  underftood  our  Lord  in 
his  anfwer,  as  making  a  diflindion  and  comparifon,  not 
only  betwixt  the  duties  of  the  firfl  and  fecond  table  \  but 
alfo,  betwixt  the  feveraJ  duties  of  the  firfl  table  •,  and  pre- 
ferring the  internal  love  and   reverence  of  God,  to   all 
burnt  cffcrings  and  facrifices  ;    and  confcquently,  to  all  ex- 
ternal a^ls  of  piety  and  devotion^  as  injoined   in  the   cere- 
monial law.     This  is  plainly  the  fenfc  of  iht  Scribe  ;  and 
it  is  equally  evident  that  our  Lord  approved  his  fenfc  : 
For  it  follows  imniediately  in  the  next  vcrfe  —  yind  when 
Jefus  faw  that  he  anfwered  difcretely^  he  faid  unto  him,. 
Thcu  art  not  far  from  the  kingdom  of  God.     I  fliall,  there- 
fore, take  it  for  granted,  or  rather  proved,  That  the  pre- 
cept. 


94  On  the  Love    of  God. 

cept  which  our  Lord  calls  the  firU  and  great  command- 
ment^ is  diftinguilhed  not  only  from  all  the  duties 
of  the  fecond  tahle^  but  likewife  from  many  of  the  firft  ; 
particularly,  from  all  external  afls  of  devotion  ■,  from  all 
rites  and  ceremonies  and  legal  inftitutions  •,  and  in  fhort 
from  all  duties  whatever,  befides  thofe  internal  ones  of 
the  heart  and  affections  \  and  of  which  God  is  the  only 
and  the  immediate  ohje£i.  The  duty  here  required,  is 
•wholly  a  fpiritual  facrifice  •,  and  the  heart  is  the  only 
altar  upon  which  it  is  to~  be  offered.  Accordingly,  ia 
the  following  difcourfe,  we  fhall  have  no  concern  with 
any  thing  befides  the  inward  fentiments  of  the  heart  •,  the 
difpofitions  and  fallies  of  the  foul  towards  its  Creator, 
the  Father  of  fpirits.  But  let  none  think  I  am  going  to 
inculcate  enthuftafm,  becaufe  I  fpeak  of  the  religion  and 
devotion  of  the  heart.  I  propofe  to  fpeak  of  nothing 
but  what  has  its  foundation  in  fcripture,  and  the  nature 
of  things  :  Nor  will  any  enthujiafm  be  incouraged,  be- 
fides that  which  fober  reafon  requires. 

What  then  is  it  to  love  the  Lord  our  God.,  in  the  fenfe 
of  the  text  ?  Or  wherein  does  this  duty  confift  ?  I  anfwer 
in  general.  That  it  confifts  in  exercifing  thole  internal 
regards  towards  our  Maker,  which  the  perfeflions  of  his 
nature,  and  our  relation  to  him  require.  And  here  I 
fhall  not  fpend  time  to  prove,  but  take  it  for  grant- 
ed. That  God  is  infinite  in  power.,  knowledge  and 
goodnefs  ; — That  he  is  able  to  perform  whatever  he  plea- 
ies  •, — That  he  knows  univerfally  what  is  wifeft  and 
beft  ; — And  that  the  moral  reditude  of  his  nature  is 
fuch,  that  his  will  and  aflions  are  always  conformable 
to  truth  and  right  : — That  as  he  created  all  thing?,  fo 
he  conflantly  upholds  them,  and  governs  them  with  per- 
fed  wifdom  and  equity,  accommodadng  and  attemper- 
ing his  laws  to  the  common  good  of  his  creatures  —  That 
as  he  is  the  father  of  all.,  fo  his  government  \%  paternal., 
free  from  all  unnecefTary  rigor  ; — uniform  and  fteady,  in 
onpofition  to  all  capricioufnefs  and  arbitrary  proceedings  -, 
^  And 


On    the  Love    of  God,  95 

And  finally^  in  the  words  of  the  Pjalmiji,  That  he  is  good 
to  all,  and  his  tender  viercies,  over  all  his  works. 

It  is  fufficient  to  our  prefent  purpore,jufl:  to  have  hin- 
ted in  this  general  way  at  the  chara(f|-er  and  perfeflions 
of  God  :  For  it  being  fuppofed  that  he  is  really  fuch  a 
Bein^^  it  will  not,  perhaps,  be  very  difficult  to  point  out 
the  principal  of  thofe  movements  of  mind,  and  internal 
regards,  which  are  due  to  him  :  and  fo  to  afceitain  the 
nature  of  the  duty  under  confideration.  And  I  think 
the  various  things  included  in  this  important  and  com- 
prehenfive  duty  of  loving  God,  may  not  unfitly  be  re- 
duced to  the  f  allowing  heads — Love^  in  a  Jlri5I  reflrained 
jenfe — Gro.litu^e — Defire  of  the  divine  npfrolation^  and 
delight  in  the  confcioufnefs  of  it — Truji  in,  and  dependence 
upon  God — Mfolute  vefignation  of  heart  to  his  luill—^Xnd 
laflJy,  Joy  in  the  confideration  of  our  filial  relation  to  him. 

What  I  mentioned  ^r/?,  was  the  love  of  God  in  the 
flri^  retrained  fenfe  of  the  word.  By  this  I  do  not  in- 
tend thofe  flafliy  and  rapturous  fallies  of  the  heart  to- 
wards God,  which  may  proceed  only  from  a  fond  conceit, 
that  we  are  fingled  out  to  be  the  peculiar  favourites 
of  heaven.  We  may  eafily  fall  into  an  cxtafy,  and  run 
mad  in  religious  contemplation,"  without  Having  any 
thing  of  that  divine  love  which  is  due  to  the  perfedi- 
ens  of  our  Crc.nor.  The  love  of  God  is  a  fleady,  fo- 
ber,  calm  and  rational  thing,  the  refult  of  thought,  and 
confideration — It  is  indeed  a  paffion.,  but  a  pafTion  excited 
by  reafon  prefenting  the  proper  obje6l  of  it  to  the  mind. 
Nor  ought  we  to  be  (o  follicitous  about  avoiding  one 
extreme,  as  to  fall  into  the  contrary.  We  ought  not  to 
run  fo  far  from  enthuftafm.,  as  to  lofe  fight  of  real  devo- 
tion •,  we  ought  not  to  be  fo  fond  of  a  rational  religion, 
as  to  fuppofe  that  religion  confifts  wholly  in  cold  dry 
fpecutation,  without  having  any  concern  with  the  affecti- 
ons. Real  piety  nec<  ffarily  fuppofes,  that  the  heart  is 
touched,  ufTeifled,  warmed,   inflamed  :    and  not  barely 

that 


96  0;/  the    Love  of  God, 

that  we  have  riglu  fpeculative  not'ion?  concerning  God. 
A  religion  confining  in  nothing  bur  a  knowledge  ot  God*s 
attributes,  and  an  external  condudl  agreeable  to  his 
law<i,  vvould  be  a  lifelefs  infipid  thing  :  It  would  be 
neither  a  fource  of  happinefs  to  ourfelves  nor  recom- 
mend us  to  the  approbation  of  him,  who  requires  us  to 
give  him  our  heart. 

Indeed  St.  Johnhys^  That  this  is  the  love  of  God^ 
that   we  keep  his  Commandments.     But  it   is   plain,  both 
from  the  nature  of  the  thing  itfelf,  and  from  the   defign 
of  the  apoftle  in  this  place,  that  his  meaning  is  no  more 
than  this — That   the  natural  effect  or  confequence  of  love 
to   God,   is   obedience  to  his  commandments  :    And   not 
ilridlly  fpeaking,  that  keeping  the   commandments,  is  a 
proper   definition  of  the  love  of  God.     Thefe  are  evi- 
dently two  diflinfl  things  •,  as  diflincfl  as   love  and  obe- 
dience to   any  other  being  or   perfon  ;  or  as  any  two 
things  whatever.     And  how  clofe   a  connexion  foever 
there  may  be  betwixt  them,   they  ought  not  to  be  con- 
founded.    It   is   evident  at   firft  view,  that   this   com- 
mand,  'Thou  fhalt  love  the  Lord  thy    God  with   all  thy 
hearty  and    with  all  thy  foul,  and    with  all   thy  mind, 
carries  in    it  fomething  altogether  different   from    an  in- 
jun6tion  o^ external  obedience.     The  precept  relates  to  the. 
heart  and  affedions,  as   diftinguifhed   even  from  the  un- 
derftanding,  whereby  we  difcern  and  contemplate  the  di- 
vine perfections  •,  and  much   more  diflind:    from  all  ex- 
ternal a6lions  of  what   kind    foever.     Let   any  one   fee 
whether   the  following  paflages  in   the  writings  of  the 
royal  foet  and  prophet,  do  not  carry  in  them  the  warmeft 
exprellions    of   inward    efleem,    approbation   and    love. 
IVhom   have    I  in  heaven  but  thee  ?  and  there  is  nothing 
upon   earth  that  I  dcfire  befides  thee.     My  fefo   and  my 
heart  Jaileih  tn£  \  hut  God  is   the  Jlrength    of  my   hearty 
and  r,iy  portion  for  ever,     hike  as  the  heart  pantelh  after 
the.  n.v at er -brooks.,  fo  hngeth  my  foul  after  thee,    0   God, 
My  foul  is  athirji  for  God  ;  yea  even  fvr  the  livrrg  God. 

fyhm 


On  the    Love   of  God,  gy 

When  /hall  I  come  and  appear  before  him  ! — It  is  plain 
that  this  is  the    language   not  barely  of  reafon   ;  but  of 
paffion  and  fervour  and  emotion  of  fpirit.     Nor   can  any 
tolerable  account  be  given   of  thefe,   and  fuch  like  ex- 
prefllons   in  the   devotional   parts  of  fcripture,  without 
fuppofing  that  the  affe6lions  of  thofe  who  uttered  them, 
were   raifed  to  a  great  degree  of  warmth  ;  and  that  they 
terminated   in  God  himfelf,  as  their  proper  and  ultimate 
objeft,  without  regard  to  any  farther  or  future  advantage  : 
they  terminated  in  him  as  their  end,   in  much  the  fame 
manner  that  our  animal  affeflions  and  appetites  centre 
in  their  refpedlive  objeds.     Nor  is   there  any  thing  that 
is  ablurd  or  romantic  in  this  fuppofition  •,    any  thing  that 
will    not  approve  itfcjf  to  our  underllandings  upon  the 
clofeft  examination. 

There  is  a  natural  diftindion  betwixt  a6lions  and 
chara6ters,  fome  being  in  themfelves  morally  good,  and 
others  evil.  Mankind  have  faculties  for  difccrning  thefe 
moral  differences  :  and  what  is  in  itfelf  right  and  good, 
is  alfo  in  itfelf  amiable  in  the  eye  of  every  rational  be- 
ing :  it  is  in  itfelf  right  to  approve  and  love  what 
is  right,  and  wrong  to  approve  and  love  what  is 
wrong.  Our  Creator,  befides  endowing  us  with  reafon  to 
diftinguifh  betwixt  moral  good  and  evil,  has  moreover 
given  us  another  faculty  which  is  fometimes  called  a  moral 
fenfe  ;  and  which  St.  Paul  fpeaks  of  under  the  titles  of 
the  law  written  in  the  hearty  and  the  law  of  the  minX 
By  virtue  of  this  faculty,  moral  good  and  evil,  when 
they  are  objefts  to  our  minds  affe6t  us  in  a  very  different 
manner  ;  the  firft  affording  us  pleafure,  the  other  pain 
and  uneafinefs  :  And  this,  as  unavoidably  as  the  eye  is 
differently  affe£led  with  regular  and  irregular  figures  in  the 
lx)dy  ;  or  the  ear,  with  the  moft  grateful  harmony,  and 
the  moft  harfh  and  grating  dlfcord  :  1  fay  as  unavoidably  ; 
but  neither  of  them  are  abfolutely  unavoidable.  There 
are  fome  who  have  no  ear  for  mufick^  and  others  who 
have  no  eye  for  archii€^uri\  painting  or  ftatuary.     And 

O  (a 


98  071  the  Love  of  God, 

fo  there  are  fome,  perhaps,  who  have  little  or   no  tajie 
in  morals.     However,  as  to   the   latter,  this  is  not  the 
natural  (late  of  their  minds  •,    but  proceeds  from  their 
abufing  and    perverting   nature.     (  And   all  our  animal 
ftnfes  may  be  viciated   alfo.  )  But  t;ike  a  man  who  has 
not  violated  frequently  the  natural  law  of  his  mind  -,  and 
he  can  no  more  approve   of  what  is  commonly   called 
malevolence.,  cruelty  and   injujtice.,   than  a  Jkilful  architect 
can  approve  of  the  moft  irregular  and  aukward  pile  of 
building  :  And  on  the  other  hand,  he  can  no  more  hate 
and  naufeate  what  appears  to  be  honefl.,   generous   and 
benevolent^  than  the  other  can  be  difpleafed  at  the  fight 
of  an  edifice,  all  the  parts  of  which  are  adjujled  by  the 
exafteft  rules  of  proportion,  and  the  whole  brought   to 
the  ^vt2i\.t?i  perfeilion  of  art.     What  man  for  example, 
■who  is  not   become   depraved  to  a  great  degree  in  his 
own  moral  charafter,  can  read  the  contrary  charafters  of 
Cataline  and  Socrates  with  the  fame  complacency  ?     Can 
he  that   has   any  remains    of  virtue,  help    being  fired 
with  indignation  at  the  bafenefs  and  perfidy  of  the  former  ; 
and  with  love,   at  the  virtue  and  integrity  of  the  latter? 
Does  a  man  that  lives  by  plunder ;  that  fwells  his  ftores  by 
rapine,  and  fattens  on  the  blood  of  the  innocent,  appear 
as  amiable  as  one,  that  as  Job  elegantly  exprefles  it,  is  eyes 
to  the  blind.,  and  feet  to  the  lame  ?  One  whofe  benevolence 
is  diflfufed  to  all  about  him  ?     None  can  avoid  looking 
upon  the  former  as  the  proper  objedl  of  difpleafure,  and 
upon  the  latter  as  the  proper  objecfl  of  love  and  com- 
placency, although   his  own  intereft  is  no  ways  affedled 
by  the  conduct  of  either. 

But  what  relation,  it  may  be  afked,  has  all  this  dif- 
courfe  to  do  with  the  love  of  God  ?  I  anfwer,  a  very 
near  relation  :  For  God,  according  to  the  fuppofition 
mentioned  above,  is  perfed  in  all  thofe  moral  qualities 
and  excellencies  which  we  efteem  amiable  in  mankind  : 
and  which  if  any  man  does  not  efleem  and  admire  and 
love,  he  is  looked  upon  as  a  monfter,  debafed  below  hu- 
manity. 


On  the  Love  of  God,  gg 

manlty,  and  unworthy  to  be  reckoned  among  rational 
creatures.  Now  if  it  be  reafonable  to  efteem  and  love  our 
fellow-men  in  proportion  to  their  juftice,  integrity  and  be- 
nevolence, muft  not  he  who  is  perfeft  in  all  moral  excel- 
lence be  in  proportion  the  proper  objecfl  of  thofc  fame 
affections  ?  The  goodnefs  of  God  fo  far  tranfcends  that 
of  the  beft  of  his  creatures,  that  our  blefied  Saviour  has 
told  us,  'There  is  none  good  but  one,  that  is  God.  The 
moft  that  any  can  pretend  to  without  arrogating  too  much 
to  themfeJves,  is  a  faint  refemblance  of  the  divine  per- 
fedions.  And  can  it  be  reafonable  to  love  and  admire 
the  mere  portrait  of  moral  excellence,  and  to  let  the 
fubftance,  the  fource  and  fl"andard  of  it,  remain  unre- 
garded. If  goodnefs  in  a  limited  degree  be  worthy  the 
efteem  of  all  rational  beings,  fliall  not  that  goodnefs  that 
is  without  bounds,  and  abfolutely  perfe<5l,  be  thought 
worthy  to  excite  in  all,  a  real  inward  efteem  alfo  ?  an 
hearty  and  fincere  complacency  ^.  an  ardent,  inextinguiffi- 
able  love  ?  A  love  ftrong  as  death  ?  A  love  which  many 
waters  cannot  quench,  nor  the  floods  drown  ?  In  this  there 
is  no  enthuftafm  :  in  this  there  is  nothing  unreafonable 
and  fanciful :  For  undoubtedly  thofe  qualities  which  be- 
ing found  in  a  limited  degree,  are  really  amiable,  do  not 
ceafe  to  be  fo,  when  they  become  infinite  j  but  inftead  of 
this,  become  infinitely  amiable. 

Were  it  pofflble  for  us  to  contemplate  the  divine 
perfections  without  confidering  our  own  relation  to  God  ; 
our  own  dependance  upon  him,  and  his  providential  care 
of  «i  ;  could  we  confider  him  only  as  exercifing  his 
moral  perfeflions  towards  other  beings  with  whom  we 
have  no  concern,  ftill  it  would  be  rational  to  love  and 
efteem  him.  Por  thefe  pcrfeflions  are  in  themfclves 
amiable,  and  confequently  they  are  fo  to  all  beings  who 
are  capable  of  difccrning  them.  And  we  find  ourfclves 
in  a  manner  neceflltated  to  love  thofe  virtuous  charafters 
which  we  meet  with  in  hiftory  ; — charaClcrs  of  men 
-who  lived  in  remote  ages,  and  tlie  diftanc  par^s  of  the 

globe  i 


loo  On    the    hove   of  God, 

globe  ;  although  our  own  Intereft  neither  has,  nor  can 
be,  any  ways  afFefted  by  their  virtue.  And  thus  alfo 
the  moral  perfeflions  of  God  demand  our  love,  leparate 
from  the  confideration  of  our  own  particular  relation 
to  him.  But  when  we  confider  him  under  the  notion 
of  being  our  Creator,  our  moral  Governour,  our  Father, 
our  Friend,  our  Patron  ;  this  brings  the  matter  home  to 
our/elves^  and  tends  Itill  farther  to  endear  him  to  us. 

And  this  naturally  brings  us  to  another  of  thofe  re- 
Jigious  regards  which  we  owe  immediately  to  God  :  1 
mean  gratitude.  This  is  nearly  allied  to  the  former  ; 
but  intirely  diftinft  from  it.  The  love  of  God,  in 
the  mod  proper  fenfe  of  it,  is  an  inward  efteem,  and  de- 
lightful admiration  of  the  divine  perfe(fl:ions,  without  the 
confideration  of  any  good  we  have  either  received  or 
cxpedt  from  them.  But  gratitude  has  refpedt  to  fome- 
thing  pad;  'tis  a  thankful  fenfe  and  recognition  of  cer- 
tain benefits  which  we  have  aftually  received.  And  it 
is  plain  that  if  the  moral  attributes  of  God,  are  In  them- 
fclves  a  proper  objefl  of  love,  their  being  exerted  in 
pofitive  afls  of  goodnefs  and  beneficence  tous,calIs  for  the 
returns  of  gratitude.  Ingratitude  is  always  looked  upon 
as  an  indication  of  a  bafe,  fordid  and  degenerate  mind  : 
It  is  what  we  cannot  avoid  condemning  in  thofe  to 
whom  we  have  fhown  favour  in  any  inftance :  we  expeft, 
at  leaft,  that  they  fhould  retain  in  their  minds  a  fenfe  of 
our  munificence.  All  the  world  are  agreed  that  this  is 
what  every  man  owes  to  his  neighbour  who  has  proved  a 
benefador  to  him.  "Why  then  fhould  not  the  fame 
temper  of  mind  take  place  in  us  with  relation  to  God  ? 
If  we  think  ourfelves  obliged  to  thank  our  fellow  men 
for  thofe  inconfiderable  favours,  which  they  are  fcarce 
more  than  the  i}ijiruments  of  conveying  to  us,  what  degree 
of  gratitude  can  be  fufficient  for  us  to  exercife  towards 
our  conftant  and  infinite  Benefactor  ?  towards  that  Being 
to  whom  we  are  indebted  for  our  exiftence  ;  for  all  the 
faculties  of  our  minds  and  bodies  ?    that  Being  who  is 

the 


On  the  Love  of  God,  loi 

the  original  voluntary  beftower  of  all  that  is  valuable 
and  dear  to  us  ?  that  Being  from  whom  defcends  every 
good  and  every  perfe£f  gift  ?  And  as  we  are  chrijlians^  I 
may  add,  that  Being  who  fo  loved  the  world  as  to  give  his 
only  brgotten  fon  that  whofoever  believeth  in  him  jhould  not 
ferijh^  but  have  everlafting  life  ?  —  What  fhall  I  render  to 
the  Lord  for  all  his  benefits  ?  Blefs  the  Lord^  O  my  foul ; 
and  all  that  is  within  me  ^praife  his  holy  name.  Blefs  the 
Lord^  0  my  foul^  and  forget  not  all  his  benefits.  He  hath 
redeemed  thy  life  from  deflru6lion  :  he  hath  crowned  thee 
with  loving  kindnefs  and  tender  mercies. 

But  to  proceed  —  Another   branch  of  that  religious 
temper  of  mind  which  is  implied  in  the  love  of  God,  is 
a  dejire  of  his  approbation  and  delight  in  the  confcioufnefs  or 
the  profpe£l  of  it.     We  defire  to  be  thought  favourably 
of,  by  mankind  ;  and  to  be  thought  fo  by  the  wife  and 
good,  yields  no  fmall  fatisfadion  to   ingenuous  and  vir- 
tuous minds.     But  as  God  is  the  only   perfedt  judge  of 
real  merit,   to  gain   his   approbation   ought    to   be  the 
higheft  ambition  of  every  reafonable  creature.     We  are 
apt  to  lay  traps  and  fnarcs  to  catch  the  fluttering  applaufes 
of  the  multitude  ;    and  delight  to  be  hofanncTd  by  them. 
But  are  they  the  fupreme  judges  of  what  is  really  worthy 
of  applaufe  ?     Is  it  reafonable  to  be  follicitous  about  the 
fentiments  of  the  world  concerning  us,   and   to  take  no 
thought  about  the  approbation  of  the  great  InfpeSlor  and 
Cenfor  of  that  world   whofe  efteem  we  court  ?    No  man 
that  has  any  juft  conceptions  of  God's  perfections  can  be 
regardlefs  with  what  eye  he  views  his  condu6t  upon  that 
flage  where  his  place   of  aftion   is  afTigned   him.     God 
himfelf  is  a  fpe^ator'xn  this  great  theatre  of  the  univerfe. 
A  defirc  of  his   applaufe,  therefore,   and  of  the  honour 
that  comes  from  him,  fhould  in  a  manner  exclude  all  lower 
ambition  froni  our  breafts.     And  the  profped  of  it  muft 
aflbrd   the   higheft  fatisfadlion   to  every  virtuous  man, 
without  the  confideration  of  any  reward  confcqucnt  there- 
upon.    The  approbation  of  a  pcrfe^  judgc^  is  itfelf  a  re- 
ward. 


TO 2  Ori  the  Love  of  God. 

ward.  Nor  is  there  really  any  pious  regard  to  the  fen- 
tence  that  God  pafles  upon  our  behaviour,  any  farther 
than  our  hope  and  delight  terminates  in  that  fentence 
itfelf.  This  is  divine  ambition.  But  to  look  forward  to 
fome  confequent  advantage  befide  and  beyond  this,  is 
religious  felfijlonefs.  However,  even  this  is  not  to  be  con- 
demned, although  it  does  not  ftridlly  fall  under  the  notion 
of  piety.     Piety  refpeEls  God  hmfelf,  and  him  alone. 

To  proceed  —  Truji  in  God  and  dependance  upon  him  as 
our  portion  and  happinefs,  is  a   duty  which  his   perfec- 
tions, and   our  own  weaknefs,  requires  we  fhould  live  in 
the  conftant  exercife  of.     None  of  us  need  to  be  in- 
formed of  the  internal  want  and  poverty  of  our  nature : 
we  all  feel  it   in  a  greater  or  lefs  degree.     It  is  the  fenfe 
of  this   infufficiency  at  home.,  that  makes   us  rove  abroad 
after  fome  foreign  fupport.  *     We  have  commonly  re- 
courfe  to   diverfions  and  amufements  ;    to  the  company 
and  converfation  of  our  Friends,  to  mammon^  and  animal 
pleafures.     Upon  things  of  this  nature  we  lean  for  fup- 
port •,    upon  thefe  we  depend  for  that  fed  ate  happinefs 
and  fatisfa6lion,  which  our  penurious  nature  craves.     But 
they  are  found  to  be  abfolutely  infufficient  to  anfvver  this 
purpofe.     Our  inborn    thirft  of  happinefs  is  not  to  be 
allayed   with  fuch  fhallow  draughts   as  thefe,  Vanity  of 
vanities,  faid  Solomon,  all  is  vanity  and  vexation  of  fpirit, 
after  he  had  fearched  a  long  time  for  fubftantial  happinefs 
in  worldly  pofleffions  and  enjoyments.     The  moft  that 
thefe  things  have  it  in  their  power  to  do,  is  to  intoxicate 
us  for  a  little  while,  and  fo  to  make  us  think  ourfelves 
great  and   happy.     But  as   foon  as  we  grow  fober,  and 
come  to  ourfelves  again,  the  foors  paradife,   and  the  airy 
caftles  difappear  :    we  find  our  wants  remaining,  and  fol- 
iiciting  for  fomething  elfe.     The   conftant  language   of 
our  hearts  is —  who  will  fhew  us  any  good  F  —  Who  will 
do  the  friendly  office  to  point  us  to  our  happinefs  ?  Now 

*  See  the  BHhpp  of  BriJioPs  Serm.  on  the  love  of  God. 

whither 


On   the  Love  of  God,  103- 

whither  Hiall  we  go  to  find  fomething  that  may  fill  our 
minds,  and  afford  us  a  fincere,  conftant  and  uniform  fa- 
tisfadion  ?  Is  there  no  objedl  that  is  adequate  to  our 
wants  and  capacities  ?  none  that  may  be  firmly  relied  and 
depended  on,  as  a  certain  fource  of  quiet  and  happincfs  ? 
Doubtlefs  there  is  -,  and  indeed  that  Objedt  is  not  far 
from  every  one  of  us :  for  in  God  we  live^  and  move  and 
have  our  being.  His  power,  wifdom  and  goodnefs,  may 
be  a  prop  to  our  tottering  and  defponding  fpirits  •,  and  if 
we  pleafe  we  may  enjoy  prefent  happinefs  in  relying  upon 
the  care  of  his  providence.  We  may  thus  get  rid  of  all 
our  wants  at  once  •,  of  all  our  anxiety  and  follicitude 
about  what  may  be  on  the  morrow.  He,  without  whom 
a  fparrow  cannot  fall  to  the  ground  ;  He  that  opens  his 
bandy  and  fatisfieth  the  deftre  of  every  living  thing  ;  He 
that  even  heareth  the  young  ravens  when  they  cry  ;  cannot 
fail  to  provide  fuitably  for  us  who  are  his  offfpring.  The 
•very  hairs  of  our  head  are  all  numbered  by  him  :  And  we 
may  caji  all  our  cares  upon  hiniy  as  the  apoftle  exprefles  it  ; 
for  he  careth  for  us.  —  Behold  the  fowls  of  the  air^  fays 
our  bleffed  Saviour  ;  for  they  fow  not.,  neither  do  they 
reap  \  nor  gather  into  barns  •,  yet  your  heavenly  father 
feedeth  them.  Are  ye  not  much  better  than  they  ?  —  Con- 
Jider  the  lilies  of  the  field.,  how  they  grow  •,  they  toil  noty 
neither  do  they  fpin  :  And  yet  I  fay  unto  you  that  even 
Solomon  in  all  his  glory  was  not  arrayed  like  one  of  thefe  — 
therefore  take  no  thought  for  the  morrow  ;  for  the  morrow 
fhall  take  thought  for  the  things  of  itfelf :  fufficient  unto 
the  day  is  the  evil  thereof.  Obedience  to  this  command, 
underftood  with  fuch  limitations  as  common  fenfe  fug- 
gefls,  would  difburthen  us  of  a  thoufand  fruitlefs  cares, 
and  be  a  fource  of  conftant  ferenity  to  our  minds,  in  this 
various  fcene,  this  inconftant  ocean  we  are  pafTing 
through.  The  confideration  of  an  univerfal  kind  pro- 
vidence prefiding  over  the  world,  is,  to  them  that  will 
give  themfelves  time  to  attend  to  it,  a  ground  of  con- 
tinual peace,  and  compofure  of  foul.  All  we  need  con- 
cern ourfelves  about  is  to  do  our  own  duty  ;  the  reft  be- 
longs 


IC4  On   the    Love   of  God, 

Jongs  to  God  ;  and  he  will  doubtlefs  do  his  part  well  ; 
and  they  that  put  their  trujl  in  him  will  have  no  caiife  to 
be  ajhamed  ;  but  find  their  expeftations  anfwered  to  the 
full.  He  that  is  confcious  of  the  integrity  of  his  own  heart, 
may  have  confidence  towards  God  ;  and  exult  in  the 
language  of  David^  in  hope  of  happinefs  both  here  and 
hereafter  —  God  is  my  refuge  and ftrength^  a  very  prefent 
help  in  trouble.  Therefore  will  not  I  fear  ^  though  the  earth 
he  removed^  and  though  the  mountains  thereof  be  carried 
into  the  midfl  of  fea  ;  though  the  waters  thereof  roar  and  be 
troubled  -,  though  the  mountains  Jhake  with  the  fwelling 
thereof  —  There  is  a  river  ^  the  fir  earns  whereof  fhall  make 
glad  the  city  of  God  —  Becaufe  he  is  at  my  right  hand,  I 
Jhall  not  be  moved  •—  Therefore  my  heart  is  glad,  and  my 
glory  rejoiceth  j    my  flefh  alfo  Jhall  rejl  in  hope  — 

Near  akin  to  that  truft  and  confidence  in  God  now 
mentioned,  is  abfolute  refignation  to  his  will  in  all  cafes 
and  circumjlances.  There  are  indeed  fome  things  which, 
in  one  fenfc,  will  unavoidably  give  us  uneafinefs,  fuch  as 
ficknefs,  the  lofs  of  our  deceafed  friends,  and  ill  ufage 
from  our  furviving  ones,  and  the  like.  It  is  in  vain  to 
attempt  to  throw  off  human  nature  fo  far  as  not  to  be  in 
any  meafure  moved  with  things  of  this  kind.  But  it  is 
our  indifpenfable  duty  to  difcharge  our  minds  of  all  mur- 
murings  at  providence  -,  and  to  acquiefce  patiently  in  the 
lot  afllgned  us.  Things  could  not,  upon  the  whole, 
have  been  better  ordered  than  they  are,  if  the  world  be 
really  under  the  government  of  a  perfeft  Being.  When 
we  confider  that  known  unto  God  are  all  his  works  from 
the  beginning  ;  his  whole  fcheme  and  plan  of  govern- 
ment •,  and  that  by  the  goodnefs  of  his  nature,  he  is  dif- 
pofed  to  order  every  event  through  the  bound lefs  uni- 
verfe,  and  through  all  periods  of  time,  fo  that  all 
fliall  finally  concur,  to  promote  the  coimnon  happinefs  o{ 
hk  creatures  f  what  reafon  have  we  to  be  fubmif- 
•five  in  all  circumftances  ;  and  to  fay  with  our 
iDlefTed  faviour,  not  my  will,  but  thine,  be  done  ! 

Upon 


0?i  the  Love  of  God,  105 

Upon  this  fubjedl  of  refignation  to  the  will  of  God, 
1  fhall  beg  leave  to  ufe  the  words  of  an  admirable 
writer —  "  The  confideration,  fays  he,  that  the  courfc 
"  of  things  is  unalterable,  hath  a  tendency  to  quiet  the 
*'  mind  under  it,  to  beget  a  fubmifllon  of  temper  to  it. 
"  But  when  we  can  add,  that  this  unalterable  courfe  is 
"  appointed  and  continued  by  infinite  wifdom  and  good- 
"  nefs  i  how  abfolute  (hould  be  our  fubmilTion,  how  in- 
"  tire  our  truft  and  dependancc  ?  " 

"  This  would  reconcile  us  to  our  condition  ;  prevent 

"  all  the  fupernumerary  troubles  arifing  from  imaginati- 

"  on,  diftant  fears,  impatience  •,  all  uneafinefs  befides  that 

■'  which  necefTarily  arifes  from  the  calamities  themfelves 

'  we  may  be  under.     How    many  of  our   cares  Ihould 

*  we  by  this  means  be  difburthened  of  ?  cares  not  pro- 
'  perly  our  own,  how  apt  foever  they  may  be  to  intrude 
'  upon  us,  and  we  to  admit  them  •,  the  anxieties  of  ex- 
'  pedtation,  follicitude  about  fuccefs  and  difappoint- 
'  ment,  which  in  truth  are  none  of  our  concern.  How 
'  open  to  every  gratification  would  the  mind  be,  which 
'  was  clear  of  thefe  incumbrances  ?  "  Our  refignation  to 

*  the  will  of  God,  may  be  faid  to  be  perfedV,  when  our 
'  will  is  loft,  and  refolved  up  into  his  ;  when  we  reft  in 
'  his  will  as  our  end,  as  being  in  itfelf  moft  juft  and  right 
'  and  good.  And  where  is  theimpoflibility  of  fuch  an 
'  afFeflion  to  what  is  juft  and  right  and  good,  fuch  a 
'  loyalty  of  heart  to  the  governour  of  the  univerfe,  as 
'  ftiall  prevail  over  all  finifter  indirefl  defires  of  our 
'  own  ^.  Neither  is  this  at  bottom  any  thing  more  than 
'  faith  and  honefty  and  fairnefs  of  mind  ;  in  a  more  en- 
'  larged  fenlc  indeed  than  thofe  words  are  commonly 
'  ufed.  And  as  in  common  cafes,  fear  and  hope  and 
'  other  pafilons  are  raifed  in  ns  by  their  refpeflivc  ob- 
'  jeds.  To  this  fubmiffion  of  heart  and  foul  and  mind, 
'  this  religious  refignation,  would  be  as  naturally  pro- 
'  duced,  by  our  having  juft  conceptions  of  almighty 
'  God,  and  a  real  fenfe  of  his  prcfcnce  with  us.     In  how 

P  *'  low 


io6  On  the  Love  of  God, 

"  low  a   degree   foever  this   temper  ufually  prevails  a- 
*'  mongft  men,  yet  it   is  a  temper  right  in  itfcjf  •,    It  is 
"  what  we  owe  to  our  Creator  :  It  is  particularly  fmrable 
"  to  our  mortal  condition,  and  what  we  Ihould  endeavour 
"  after  for  our  own  fakes  in  our   paffage  through  fuch  a 
"  world  as  this;     where  is  nothing  upon  which   we  can 
"  reft  or  depend  :    nothing  but  what  we  are  liable  to  be 
"  deceived  or  difappointed  in.     Thus  we  might  acquaint 
"  ourfelves  with  God,  and  be  at  peace.     This  is  piety  and 
"  religion  in  the  ftrifleft  fenfe,  confidered  as  an  habit  in 
"  the  mind  :     An  habitual  fenfe  of  God*s  prefence  with 
*'  us  •,  being  affedled  towards  him  as  prefent,in  the  man- 
"  ner  his  fuperiour  nature  requires  from  fuch  a  creature  as 
"  man  :    This  is  to  walk  with  God.'*     Thus  the  Bifhop 
♦'  of  Brijlol. 

But  to  fubmifllon  to  the  divine  will,  we  may  fitly  add 
tvtr\joy  and  triumph  of  heart,  in  the  confideration  of  our 
relation  to  God.  The  fuperintendency  of  divine  provi- 
dence, if  conceived  of  in  a  right  manner,  is  one  of  the 
moft  pleafurable  and  delightful  confiderations  that  can 
enter  into  the  mind  of  a  reafonable  creature,  fenfiblc  of 
his  own  weaknefs  and  various  imperfedions.  Indeed,  if 
inftead  of  a  wife  and  infinitely  gracious  Being,  one  whofe 
kind  regards  are  extended  to  all  his  intelled;ual  creatures; 
and  one  who  governs  the  world  with  a  view  at  promot- 
ing the  moral  reditude,  and  fo  of  advancing  the  happi- 
nefs  of  his  creatures  and  ofFfpring ;  I  fay,  if  inftead  of 
fuch  a  Being  as  this,  we,  in  our  imaginations,  place  at  the 
head  of  the  univerfe,  a  capricious,  humourfome  and  ty- 
rannical Being  •,  one  who  loves  and  hates  at  random,  and 
has  no  uniform,  confiftent,  and  benevolent  defign  ;  we 
form  a  fcheme  of  principles,  more  deftrudive  of  rational 
happinefs  than  that  of  Atheifm  irfelf.  For  any  man  had 
rather  be  left  to  the  mercy  of  atoms,  and  fate,  and 
chance^  or  any  other  chimerical  Deity,  than  be  fubjedled 
to  the  pleafure  of  fuch  a  monfter,  as  an  all-knowing,  in- 
finitely  powerful  Being,   deftitute  of  a  fteady,  uniform 

principle 


On  the  Lov2  of  God,  IC7 

principle  of  juftice  and  goodnefs  -,    delighting  himfelf  in 
the  exercife  of  a  wanton,    hcentious  omnipotence —  But 
whatever  fchemes  of  religion  have   been  propagated,  in 
which  the  fupreme  ruler  of  the  univerfe  is  reprefented  in 
fuch    a   gloomy   and   formidable  drefs  as  this,  they  are 
equally  inconfiftent   with  the  religion  of  nature,  and  the 
religion  of  Jefus  Chrift.     Thefe   teach  us  to  look  upoa 
God  as  tranfcending  all  his  creatures   in  mercy  and  good- 
nefs, no  lefs  than  in  power  and  greatnefs.     Nor  fhall  we 
behave  ourfelves  as  becomes  our  relarion   to   him,  unlefs 
we  always    think   of  him  with  inward  joy   and  pleafure. 
"What  can  be  more  unreafonable  than  for  thofe  who  in 
God    have  a  Father  and  Friend   and  Patron  •,     one  who 
is  tenderly  concerned  for  their  welfare,  and  does  what  he 
can   confiftently  with  the  rules  of  wifdom,  to  promote 
their  beft  interefts  -,    what  is  more  unreafonable  than  for 
fuch,  to  entertain   gloomy   and   melancholly  thoughts  ; 
and  indulge  fuperftitious  fears,  and  groundlefs  fufpicions  ? 
Were  God  a  malevolent  Being  ;  were  he  an  unreafonable 
Tyrant ;  were  he  an  hard  Mafter ;  were  he  an  implacable 
and    revengeful   Being   •,     inftead  of   a    merciful    and 
faithful  Creator  ;     a  companionate    Parent  -,    a  gentle 
Mafter,  a  righteous  Judge  -,    we  might  well  think  of  him 
with  horror  and  dread  -,     and  even  wifti  a  period  put  to 
his  exlftence.     For  whilft  fuch  a  Being  fways  the  fcepter 
of  the  univerfe,  no  one  can  be  fecure  a  moment  •,  but  had 
better,  were  it   pofTible,  vanifli  into  nothing,   than  have 
his  future  welfare  depend  upon  the  precarious  pleafure  of 
fuch  a  Sovereign.     Such   a  Being  were  unworthy  of  any 
love,  truft,  confidence  or  reverence  -,    and  would  be  the 
proper  objeft  of  dread  and  horror,  and  hatred  to  every 
rational  creature.     But   God  forbid  that  we  fhould  con- 
ceive of  him  in  this  manner.     While  God  is  our  Father  ; 
while  we  are  the  objedls   of  his  love   and  care  -,    while 
he  looks  on  all  our  involuntary   failings   with  an  eye  of 
pity,  remembering  we  are  dujl,  and  even   pafTes  by  our 
wilful  fins  upon  our  fhowing  the  tokens  of  contrition  •, 
while  his  liberal  hand  fupplies  our  wants  in  this  world  ; 

and 


io8  Oft  the    Love  of  God. 

and  while  he  offers  iis  eternal  happinefs  hereafter,  upori 
the  gracious  terms  of  the  gofpel  ;  what  is  there  in  this 
idea  of  God  to  make  us  fearful  and  uneafy  ?  Does  the 
idea  of  a  Father  carry  any  terror  in  it  ?  Do  we  dread  the 
thoughts  of  our  gracious  benefa<5tor  ?  Do  we  look  upon 
our  Father,  as  our  executioner,  as  Ifaac  looked  upon 
Abraham  ?  Do  we  tremble  at  being  in  his  prefence  ? 
imagining  that  he  infpefts  our  conduct  with  the  fagacious 
malice  of  an  Inqu'ifitor  \  inftead  of  the  bowels  of  a  parent? 
"While  the  Fool  fays  in  his  hearty  there  is  no  God,  do  we 
wijh  there  was  none  ?  If  fo  we  are  Fools  alfo.  The 
do6lrine  of  God's  Being  and  providence  is  the  moft  de- 
lightful and  elevated  fubjedt  of  contemplation,  that  can 
enter  into  the  mind  of  man.  *  Upon  the  truth  or 
falfhood  of  thefe  great  principles  of  natural  and  revealed 
religion,  depends  the  juft  idea  of  the  univerfe  ;  and  of 
our  own  Icituation,  bufinels,  end,  and  expeftations  in  it. 
And  the  whole  fyftem  of  nature  immediately  puts  on  a 
quite  different  face,  if  the  notion  of  an  over-ruling  be- 
nevolent mind  be  excluded.  The  world,  in  that  cafe, 
appears  like  a  forlorn  defolate  wildernefs  -,  nor  can  we 
have  any  fecurity  ;  or  fafe  dependance  upon  any  thing  — 
We  know  not  to  what  infinite  diforders  and  irregularities, 
the  whole  world  may  run  the  next  moment  ;  and  how 
foon  all  rational  beings  may  be  involved  in  ruin  and 
mifery —  Thoughts  that  excite  the  moft  terrible  appre- 
henfions  in  the  mind  of  every  confiderate  man  —  Such  is 
the  world  without  a  providence —  an  helplefs  Orphan  — 
deprived  of  its  vital  animating  principle  —  the  fupport  of 
the  virtuous — the  hope  of  the  diftrefTed — and  a  re- 
ftraint  upon  unbridled  luftand  violence  —  But  once  efta- 
blifh  the  doftrine  of  a  fuperintending  providence,  and 
creation  revives  •,  it  puts  on  its  former  chearful  counte- 
nance. If  the  world  be  under  the  government  of  a 
perfedl  Being,  from  this  confideration  naturally  fprings, 
peace,  tranquility,  joy   and  facisfaftion   to  every  confide' 

*  Sec  Mr.  ¥oJhr"s   Serm.  on  Providence. 

rate 


07t  the  Love  of  God,  loo 

rate  man  —  ^he  Lord  reignetb^  Jet  the   earth  rejoice ' 

Let  the  multitude  of  the  ijles  be  glad  thereof.  —  Righteouf- 
nefs  and  judgment  are  the  habitation  of  his  throne  —  This 
is  a  confideration,  which  inftead  of  dejecting  our  minds, 
and  filling  us  with  gloomy  fears,  ought  to  put  us  upon 
anticipating  that  triumphant  fong  of  the  blejfed  — 
Rev.  xix.  —  And  I  heard  a  great  voice  of  much  people  in 
heaven.,  faying  alleluia  —  Salvation  and  glory.,  and  honour 
and  power  be  unto  the  Lord  our  God  -,  for  true  and  righte- 
ous are  his  judgments  —  Alleluia.,  for  the  Lord  God  omni- 
potent reigneth.  Let  us  be  glad  and  rejoice  and  give  honour 
to   him. 

Thus  I  have  endeavoured  to  give  fome  account  of 
that  religious  temper  of  mind  which  I  take  to  be  injoined 
in  that  precept  which  our  Lord  calls  the  firjl  and  great 
commandment.  The  next  thing  to  be  confidered,  is  the 
nature  and  obligation  of  the  duty  commonly  called  the 
love  of  our  neighbour.  But  this  muft  be  left  to  another 
opportunity. 

If  it  be  pofTible  that  any  one  fhould  doubt  of  our  ob- 
ligation to  love  God  in  the  fenfe  above  explained,  let  us 
reverfe  the  fcene,  and  try  whether  we  can  approve  a 
temper  of  mind  contrary  to  this.  Let  us  fuppofe  the 
divine  attributes  and  condud  to  be  the  fame  with  refpeft 
to  mankind,  as  we  have  hitherto  fuppofed  them,  and 
made  the  ground  of  our  obligation  to  the  duty  we  have 
been  difcourfing  upon.  But  let  us  fuppofe  that  a  people 
in  fome  remote  part  of  the  globe,  inftead  of  making  thofe 
returns  of  love,  gratitude,  &c.  to  God,  thought  it  their 
duty  10  hate  his  infinite  perfecflions,  —  to  blafpheme  their 
Creator  for  his  goodnefs  to  them  —  to  dread  his  ap- 
probation —  to  court  his  difpleafure  —  to  be  continually 
fufpicious  of  him — to  be  dijcontented  at  the  methods 
of  his  providence,  and  to  mourn  when  they  confidered 
their  filial  relation  to  him,  and  his  paternal  government 
over   them— Could  we   approve  of  fuch   a  fcheme  as 

this  ^ 


no  On  the    "Love   of  God. 

this  ?  Could  we  think  that  thofe  who  embraced  It  were  ia 
their  right  minds  ?  Or  fliould  we  think  that  they  were 
not  barely  deftitiite  of  what  is  called  reafon  and  common 
fenfe,  but  had  fome  principle  dirt-ftly  contrary  to  it.  — 
A  fort  of  anti  rational  faculty  ?  —  Well  then,  there  is 
no  medium  between  thefe  two,  unlefs  we  fuppofe 
that  God  is  not  to  be  regarded  by  us  in  any  man- 
rer  at  all  ;  than  which,  nothing  can  be  more  abfurd.— 
If  he  be  the  objefl  of  any  afFedions  in  the  human 
conftitution,  it  muft  either  be  of  thofe  of  love,  elteem, 
honour,  reverence ;  or  the  contrary  one's  of  hatred, 
refenrment,  anger,  contempt,  and  the  like.  But  we  at 
firft  fight  fee  the  fhocking  abfurdity  of  the  latter  fup- 
pofition  -,  the  former  therefore  muft  be  true  ■ 

Wherefore  to  conclude.  Let  us  confider  of  the  re- 
lation which  God  ftands  in  to  us,  and  of  our  obligations 
to  him  ;  and  give  him  the  glory  that  is  due  unto  his 
name  —  Great  and  marvellous  are  thy  works.  Lord  God 
Almighty  !  Juft  and  true  are  all  thy  ways,  O  thou  King  of 
7iatio7is  !  Who  Jhall  not  fear  thee,  and  glorify  thy  name  ! 
"Who  fhall  not  admire  thee,  thou  eternal,  inexhauftible 
fountain  of  all  good !  Who  fhall  not  love  thee,  thou 
fovereign  beauty  I  Thou  great  original  of  all  perfeftion ! 
Blejfmg  and  glory  and  wifdom  and  thankfgiving,  and  honour 
and  power  and  might,  be  unto  our  God  forever  and  ever, 
through  Jefus  Chrift  our  Lord.     Amen. 


-Ci>«     »C!)t     •&?•     .C?* 

mmww 


SERMON 


*^^WWWWWWW'WW^W''^WWWWW 


(  III ) 

S  E  R  M  O  N       VI. 


On  the  Love  of  our  Neighbour. 


MATTHEW     XXII.  37 41. 

Jesus  /aid  unto  him.  Thou  Jhali  love  the  Lord  thy  God 

with  all  thy  hearty  and  with  all  thy  foul,  and  with  all 

thy   mind. 
This  is  the  fir fi  and  great  commandment . 
And  the  Jecond  is  like  unto  it.  Thou  Jhalt  love  thy  neighbour 

as  thy  felf. 
On  theje  two   commandments  hang  all  the  law  and  the 

'prophets. 


IN  the  preceeding  difcourfe  we  inquired  into  the  na- 
ture and  obligation  of  the  love  of  God.  The  love 
of  our  neighbour  is  to  be  the  fubjedl  of  the  prefenf. 
The  precept  injoining  this  duty,  is  thus  exprefiVd  in  the 
text  —  Thou  flmlt  love  thy  neighbour  as  thy  jelf.  Now 
the  ger  eral  queftion.  What  is  implied  in  this  precept, 
naturally  refolves  itfelf  into  thefe  three  particulars  and 
fubordinate  inquiries, 

I  ft. 


112      Oil  the  Love  of  our  Neighbour* 

ifl.  Who   is  here  intended  by   our  neighbour? 

2ly.  What  the  love  of  our  neighbour  implies  in  it? 

And,  laftly^  what  is  intended  by  our  loving  our 
neighbour  as  ourfelves  ?  A  refolution  of  thefe  three  par- 
ticular inquiries  will  give  us  a  full  idea  of  the  nature  and 
extent  of  the  duty  under  confideration. 

I  ft.    Then,   who  is  intended   by  our  neighbour  ?    I 
anfwer,   primarily  and  ftriflly,  thofe  who  dwell  near  us  ; 
with  whom  it  is  to  be  fuppofed  we  have  a  frequent  inter- 
courfe  ;  —  and  fo  have  more  opportunities  either  lo  ferve 
or  injure  them,  than  we  have  to  ferve  or  injure  thofe  that 
are  far  feparated  from  us.     But  the  term  alfo  includes  all 
thofe  with  whom  we   have  any  thing  to  do —  all  who 
come  within  the   reach  of  our   abilities,  fo  that  we  can 
do  them    good  either  by    communicating  pofitive  hap- 
pinefs  of  any  kind  to  them,  or   by  removing  the  caufes 
of  their  mifery.     Any   perfon  with  whom  we   have  any 
kind  of  intercourfe,  whether  he  be  one  of  our   kindred 
or  not  ;    whether  he  be  an   acquaintance  or   a  ftranger  ; 
whether  he  be  a  friend  or  an  enemy  ;    whether  he  pro- 
fds  the  fame  religion  with  ourfelves,  or  a  different  one  5 ' 
whether  he  be  in  a  private  or  a  publick  ftation  ;  whether 
he  be  our  own  countryman,  or  a  foreigner  •,    let  him  be  " 
who  he  will,  he  is  our  neighbour  in  the  fenfe  of  the  text, 
when   providence   puts  it  in   our   power   to  relieve  his 
wants,  and  render  him  happy.     That  this  is  the  fenfe  in 
which  our  Lord  ufes  the   word  neighbour^  appears  by| 
St.  Luke's,  account  of  what  pafied  betwixt  him  and  a  cer- 
tain lawyer  upon  this  fame  fubjed.     Our  Lord  had  told 
him  that  if  he  loved  God  with  all  his  hearty  and  his  neigh- 
bour <is  himfelf^  he  jhould  live.     Upon   this  the  lawyer 
afked  the  queftion  which   we  are   now  endeavouring  to 
anfwer  —  And  who  is  my  neighbour  ?  Luke  x.  29.    Upon 
this  our  Lord  relates  a  ftory  concerning  a  Jew  who  fell 
mto   the  mercilefs  hands  of  robbers.     He  was  found  in 

the 


On  the  Love  of  our  Nei'ihbou7\      1 1  j 

the  road  by  two  travellers,  a  bigotted  hard  hearted /)n<^, 
and  a   Uvite  of  the  fame   difpofition.     Neither  of  them 
afforded  the  pitiable  objefl  any  relief,  although  he  were 
one  of  their  own    nation  and  religion.     But  when  a  6"^- 
maritafty  a  man  of  another  country,  and   a  different  re- 
ligion, a  man  who  had  lefs  orthodoxy  and  more  charity^ 
than  the  other,  found  this  unhappy  ftranger,  he  had  com- 
pafTion  on  him,  and  relieved  him.     Which  now,  fays  our 
Saviour,  of  thefe  three  was  neighbour  unto  him  that   fell 
among  thieves.     And  he  faid^  he  that  Jhewed  mercy  on  him : 
Then  /aid  Jefus  unto  him,  go  thou  and  do  likewife.     Go 
thou,  and  ad  the  fame  neighbourly  part  :    Look  upon 
thy  felf  to  be  a  neighbour  to  every  man,  and  every  man 
a  neighbour  to  thee,  who  has  any  wants  and  calamities  to 
recommend  him   to    thee.     Think    not    that    thou    dif- 
chargeft  the  duty  of  loving  thy  neighbour,  by  returning 
the  kind  offices  of  thy  friends  •,    by  doing  good  to  thy 
acquaintance  -,    to   thy  country-men  ;    to  thofe  of  thine 
own  fe6l  in  religion  •,    but  extend   thy  friendfhip  to  all 
whom  thou  art  capable  of  ferving. 

From  this  piece  of  hiftory,  or  this  moral  fable,  {cd\\  it 
which  you  pleafc  )  it  appears,  in  general,  that  the  charity 
which  is  injoined  in  revelation,  is  infinitely  more  noble, 
generous  and  difinterefied  than  the  love  of  our  country^ 
as  fuch,  lb  much  extolled  by  fome  deiftical  writers  :  And 
than  >that  friendfhip  which  is  recommended  by  wri- 
ters of  the  fame  (lamp  —  A  friendHiip  confined  to 
a  particular  knot  of  men,  whom  humour  or  interefl,  or 
perhaps  only  a  fimilitude  of  vices,  has  tied  and  united 
together.  To  be  a  friend  in  the  ufual  fenfe  of  the  word, 
is  to  ad  a  kind  part  to  fome  one,  or  more  particular 
perfons  \  but  to  love  our  neighbour,  in  the  fenfe  of 
fcripture,  is  to  love  the  world  \  and  to  be  that  to  all  with 
whom  we  have  any  concern,  which  fricndHiip  is  to  one 
or  two. 


Lest 


114      On  the  Love  of  our  Neighbour, 

Lest  we  (hould  take  up  a  notion  that  the  proper 
cbjefls  of  our  love  were  our  friends,  our  kindred,  thofe 
of  our  own  party,  or  our  country  only,  our  bleffed  faviour 
took  care  particularly  to  enjoin  upon  his  difciples  the 
love  ot  their  enemies^  after  his  own  example,  who  died 
for  us  while  we  were  enemies  in  our  minds  by  wicked 
works  \  and  after  the  example  ot  his  God  and  our  God  ; 
his  Father  and  our  Father^  who  makelh  his  fun  to  rtfe  on 
the  evil  and  on  the  good^  and  fendeth  rain  on  the  jujt^  and 
on  the  unjufi  Our  enemies  are  included  in  the  general 
term  neighbour  \  but  it  was  highly  proper  and  ncc^lTary 
that  they  fhould  be  particularly,  and  exprefly  pointed  out 
to  the  Jews,  becaufe  they  were  genrra'ly  fuch  blind, 
narrow  hearted  bigots,  that  they  looked  upon  ail  the 
world  befides  their  own  nation,  to  be  the  proper  objed:s 
of  their  contempt  and  hatred.  This  national  hardnefs 
and  ftinginefs  of  foul,  was  continually  increafed  by  the 
influence  of  the  Scribes  and  Pharifees,  who,  like  too 
many  modern  teachers  and  do6tors,  inftead  of  inculcating 
the  great  duty  of  univerfal  charity,  expended  their  zeal 
upon  frivolous  matters  ;  and  laboured  more  abundantly  to 
make  the  populace  adore  thcmfelves  -,  and  to  raife  their  in- 
.  dignation  againft  all  fuch  as  dared  to  fay  any  thing  agamft 
their  old  traditions ,  or  new  whims ^  by  which  they  made 
void  the  law  of  God.  And  that  which  made  it  necelTary 
for  our  Saviour  particularly  to  recommend  to  his  hearers 
the  love  of  their  enemies,  makes  it  proper  for  every 
other  preacher  to  do  the  fame,  where  bigotry  and  a 
party  Ipirit  prevails  -,  and  would  to  God,  that  there  were 
not  enough  of  this  wretched  fpirit  to  be  feen  in  our  own 
land,  at  the  prefent  day,  lo  make  the  fame  thing  necefTary 
now  ! 

Having    thus  confidered  the  obJeSf  and  extent  of  the 
love  recommjudcd  in  the  text  ;  we  proceed  to  inquire, 

2ly.   Into  the  nature  of  the  thing  itfelf      What  then 
is  implied  in  the  love  of  our  neighbour  ?   I  anf»ver,  it  is 

the 


On  the  Love  of  our  Neighbour,       115 

the  fame  thing  with  benevolence,  good  will,  or  charity  ; 
a  difpofition  to  do  good  and  communicate  happinefs.    The 
fame  word  that  is  ufed  in  the  text  to  cxpicfs  that  temper 
of  mind  which  becomes  us  towards  our  Maker,  is  ufed 
alfo  to  exprefs  the  temper  and  difpofition  of  heart  which 
is  requiretl  towards  our  neighbour.      Both  are  expreflfed  by 
the  word /ci>(? —  Thou  Jhalt   love  the   Lord  thy  God  with 
all  thy  heart  —  and  thou  Jhalt  love   thy   neighbour   as  thy 
felf.     Howt-ver,  alth(;ugh  the   words  are  the   fame,  the 
things  intended  by  them  are  very  (hffcrent ;    as  different 
as  the  obje6ls  of  this  love.     When  it  is  referred  to  God, 
no  one  imagines  it  means  benevolence,  or  wifliing  well, 
or  doing  good  to  our  Creator  \  but  efteem,  complacency, 
admiration,  reverence,    fubmiffion,  and    the    like.      The 
reafon  of    the   thing,   confidering   God's    independency, 
power  and  wifdom  and  moral  perfedlions,    and  our  own 
relation  to  him,  plainly  points  out  thefe  to  be  the  things 
intended,   when   we  are  commanded  to  love  him.     And 
it  is  equally  plain  that  when  our  neighbour  is  propofed  to 
us  as  the  objed  of  our  love,  it  cannot  intend    that  we 
fhould  pay   him   that   fame  internal   reverence,   honour, 
refignation,  &c.  which  we  pay   to  our  Maker.       This 
would  be  idolatry  inftead  of  charity.     So  far  as  our  neigh- 
bours refemble  God,  fo  far  indeed  they  are  proper  objecfts 
of  the  fame  kind  of  internal   regards  which  we  owe   to 
him  :   And  it  is  doubtlefs  our  duty  to  eflecm,  and   rever- 
ence them  in  proportion  to  their  real  greatnefs  and  merit. 
For  God  requires  us  to  give  honour  to  whom  honour   is 
due.     However,   this  is    not   what  is  primarily  or  princi- 
pally intended  by   the  love  of  our  neighbour.     This  is  a 
duty    which  we  owe    to  all  in  common,   with  whom    wc 
have  any  concern  ;    too  many  of  whom    have  little  or 
nothing  in  them  that  renders  them  the  proper  objeds  of 
delight,  complacency,  efleem  and    reverence.     Nor  can 
they  be  all  in  common  the   obyCt  of  any  other  pafTion 
befides  that  of  benevolence  or  good  will  :    This,  there- 
fore, is  what  the  precept  in  the  text  injoins  upon  us.     Ard 
our  bleffed  Saviour  plainly  kads  us  to  this  general  idea 

of 


1 1 6      On  the  Love  of  our  Neighbour, 

of  the  duty,  in  his  difcourfe  with  the  lawyer  before  re- 
ferred to,  Luke  lo.  When  the  lawyer  afked,  who  was  in- 
tended by  his  neighbour  whom  he  was  to  love  as  himfelf, 
our  Lord  told  him  the  (lory  of  the  Jew  who  was  neg- 
Je(5led  in  his  mifery  by  the  prieji  and  leviie  ;  and  kindly 
relieved  by  the  fchifmatical  Samaritan  —  and  then  ad- 
ded, Go  thou^  and  do  Ukewife.  This  (hows  that  the 
primary  and  moft  proper  notion  of  the  love  of  our 
neighbour,  which  he  had  juft  before  recommended,  is 
a  kind  and  charitable  difpofition.  It  alfo  (hows  farther, 
that  the  love  of  our  neighbour,  as  the  word  is  ufed  by 
our  Saviour,  is  not  reftrained  to  the  heart  and  afftdions, 
in  the  fame  manner  with  the  love  of  God  :  but  is 
ufed  in  fuch  a  large  complex  fenfe  as  to  include  be- 
nevolent a5lion  as  well  as  benevolence  of  wind,  — 
**  Go  thou,  and  do  Ukewife,''^  As  the  natural,  and 
perhaps  unavoidable,  confequence  of  God's  being  good, 
is  his  doing  to  his  creatures  ;  fo  there  is  a  clofe 
connexion  betwixt  thefe,  in  all  other  beings.  We 
cannot  conceive  of  a  man's  being  truly  charitable  in 
his  heart  towards  his  neighbour,  without  doing  good 
to  him  alfo,  when  it  is  in  his  power,  and  the  pro- 
per occafions  prefent  for  calling  forth  this  internal  prin- 
ciple into  a6lion.  What  a  man  really  wills  and  wi(hes 
in  his  heart,  he  effedls  alfo,  when  it  does  not  exceed  his 
abilities.  So  that  benevolent  aftion  will  always  be  in 
proportion  to  the  ftrength  of  the  benevolent  principle, 
allowing  for  the  different  powers,  talents,  and  opportuni- 
ties for  doing  good,  which  take  place  in  the  world.  This 
I  take  to  be  the  intention  of  St.  John,  in  his  i  Epif. 
chap.  3d.  ver.  7.  Little  children  let  no  man  deceive  you  : 
he  that  doth  right eoufnefs,  is  righteous,  even  as  he  is  righ- 
teous. He  that  ads  well,  is  really  good  to  the  degree 
that  he  ads  well ;  and  he  doth  rightcoufnefs  in  proportion 
to  the  righteous  principle  in  his  heart  :  thefe  things  keep 
pace,  and  the  one  is  always  the  meafure  and  ftandard  of 
the  other. 

Lov£ 


On  the  Love  of  our  Neighbour,      1 1  7 

Love  is,  in  its  own  nature,  an  aflive  and  vigorous 
principle.  This  godlike  gueft,  does  not  lie  dozing  in 
that  bread  where  it  takes  up  its  abode,  and  conceal  itfelf 
from  the  obfervation  of  mankind,  like  eaftern  monarchs 
in  their  palaces.  Its  light  jjjines  before  men ^  and  they  Jee 
its  good  works.  It  is  conftantly  exerting  itfelf  for  the 
benefit  of  thofe  we  love  :  The  charitable  man  loves  not 
in  word  and  in  tongue  only,  but  indeed  and  in  truth.  Cha- 
rity contents  not  itfelf  with  good  wifhes ;  with  kind 
fpeeches,  and  a  courtly  addrefs  *,  but  does  fubftantial 
ads  of  beneficence,  according  to  the  exigences  of  our 
neighbours,  and  our  own  abilities.  It  contents  not  itfelf, 
with  faying  to  the  naked  be  ye  clothed;  and  to  the  hungry, 
be  ye  filled  \  but  adminifters  to  their  neceflities.  Love  is 
infinite  and  the  methods  of  its  adling  various,  and  innu- 
merable. It  originates  in  the  heart,  and  from  thence 
points  every  way,  like  various  lines  drawn  from  the 
centre  of  a  circle,  or  rays  ilTuing  from  the  fun.  It  Ihines 
with  its  benign  influence  upon  all  that  come  in  its  way. 
It  is  eyes  to  the  blind  j  and  feet  to  the  lame  -,  it  draws  upon 
it  the  bieffing  of  him  that  is  ready  to  perifh,  and  caufes  the 
widows  heart  to  fing  for  Joy.  It  is  inftru(5lion  to  the  ig- 
norant; and  confolation  to  theforrowful  ;  it  is  a  timely 
rcdrefs  to  the  injured  and  opprefTed  ;  and  liberty  to  the 
captive.  Charity  fuffereth  Icng  and  is  kind  ;  charity  en- 
vieth  not  -,  charity  vaunteth  not  itfelf  y  is  not  puffed  up^  doth 
not  behave  itfelf  unfeemly  ;  feeketh  not  her  own  ;  is  not 
eaftly  provoked,  thinketh  no  evil ;  rejoiceth  not  in  iniquity ^ 
but  rejoiceth  in  the  truth  :  Beareth  all  things,  believeth  all 
things,  hopeth  all  things,  endureth  all  things. 

The  apoflle  defcribes  charity,  or  the  love  of  our 
neighbour,  as  comprehending  all  thefe  virtues  in  it :  And 
very  naturally  -,  for  they  are  plainly  but  fo  many  differ- 
ent branches  of  the  fame  tree.  Charity  fuffereth  long  —  We 
naturally  bear  a  great  while  with  thofe  whom  we  fincerely 
love —  It  is  kind —  It  is  benign,  courteous,  obliging  ; 
and  fweetens  our  manners,  purging  away  all  roughncls, 

morofenefs 


1 1 8      On  the  Love  of  our  Neighbour, 

morofenefs  and   afperity  —  It   envieth  not  —  does   not 
grieve  and  fret  at  the  profperity  of  others,  but  rejoices 
in  their  happinefs  —  //  vaunteth  not  itfelf —  It  is  not  in- 
folent  or  aflliming,    but  is    meek  and  condefcending    to 
others  —  //  is  not  puffed  up  —  It  does   not  Iwell  a  man 
with  vain  thoughts  of  his  own  goodnefs  and  importance, 
compared    with  others  ;     but   leads   him   to  think  others 
better  than  himfelf  —  It   doth  not  behave  itfelf  unfeemly  — 
It  prevents  men  from  all  indecencies  in   behaviour;     (uch 
as  may  be  (hocking  and  offenfive  to  his  neighbours  ;  and 
leads  him   to  fuch   a  deportment  of  himfelf   as    may  be 
agreable  to   thofe   with  whom   he    converfes  —  //  feek- 
eih  not   its  own  —  It  is  not  felfifh,   but  excites  a  pcrfon 
to  confulc   the   benefit  of    others  —  Is  not  eafily  pro- 
voked  —   or   rather    is    not  greatly  provoked  {  as    the 
word    fignifies.  )    —  It  is  not  angry  to  an  excefs  upon 
any  occafion,  violently  inraged,  and   beyond   meafure  ; 
but  obferves  a  mean,   where  there  is  real   ground  for  re- 
sentment and  anger.     It  thinketh   no  evil  —  It  puts  the 
moft  favourable  conftru6lion  upon  the  conduft  of  others  ; 
and  is  not  apt   to  impute  to  them   ill  defigns  and  inten- 
tions —  //  rejoiceth  not  in  iniquity  —  It  is  not  pleafed  and 
delighted  with    the   vices  and  mifcondu6l  of  mankind  ; 
but  pities  and  laments  them  —  It  rejoiceth    in  the  truth 
—  It  is  pleafed  to  fee  truth  and   righteoufnefs   prevail  in 
the  world,  rhey  being   the  foundation  of  happinefs —  It 
heareth  all  things  —  or  rather,     it    covereth  all  things^ 

agreably  to   i  Pet.  iv,  8.     Charity  Jljall  cover    the 

multitude  of  fins.  —  It  believeth  all  things  — It  is  not 
fufpicious  that  our  neighbours  defign  to  deceive  and  im- 
poie  upon  us  -,  but  is  prone  to  believe  what  they  fay, 
prcfuming  upon  their  honefty  and  integrity.  —  It  hopeih 
all  things  —  It  will  not  fuffer,  us  to  defpair  of  our  neigh- 
bour repentance  and  reformation,  although  he  may  have 
wandered  far  in  the  ways  of  error  and  fin  ;  but  hopes  he 
may  flill  be  reclaimed  —  Once  more  —  Charity  en- 
dureth  all  things — It  is  patient  and  fedate  -,  not  fretful  and 
tumultuous ',  it  bears  calamities  and  injuries ;  it  bears  with 

the 


0?i  the  Love  of  our  Neighbour.       1 1  9 

the  faults  and  follies  that  are  to  be  feen  in  the  world,  fo 
far  as  is  confiftent  with  the  love  of  truth  and  virtue  and 
piety  :  It  is  a  calm  and  unruffled  felf-enjoyment ;  a  com- 
pofed  temper  of  foul,  amidfl:  all  the  tumults  and  difor- 
ders  Q>\  the  world.  Thus  comprehenfive  is  the  duty  of 
charity,  or  the  love  of  our  neighbour,  in  the  fcripture 
fenfe  of  it  •,  neither  indeed,  have  we  yet  carried  it  to  its 
full  extent.  Charitv,  confidered  in  its  greateft  latitude, 
comprehends  in  it  all  moral  and  focial  virtues.  He  that 
is  a  real  lover  of  mankind  will,  from  this  fimple  uniform 
principle,  praftice  all  thofe  virtues  uj-ion  which  the  good 
order  and  happinefs  of  the  world  depends  :  Benevolence 
naturally  and  neceflarily  leads  to  this  •,  i.  e.  to  the  prac- 
tice of  every  virtue  without  exception.  For  there  is  not 
any  particular  one  that  can  be  omitted,  nor  any  vice  that 
can  be  intiulged,  without  detriment  to  the  world.  The 
connexion  betwixt  the  practice  of  all  moral  virtues,  and 
publick  happinefs,  is  clofe  and  intimate  :  Nor  are  thofe 
more  private  virtues  that  fall  under  the  denomination  of 
temperance^  exceptions  to  this  general  aflertion.  It  would 
take  us  too  long  a  time  to  fliow  how  all  particular  vir- 
tue?, (  or  if  you  pleafe  chrijlian  graces)  that  refpe6l  either 
ourfelves  or  our  neighbour,  may  be  derived  from  this 
one  fource  of  benevolence  :  But  St.  PauTs  authority 
will  be  fufficient  to  juftify  the  afifertion,  without  any  far- 
ther proof.  He  that  loveth  another^  faith  the  apoftle, 
hath  fulfilled  the  law  :  For  thiSj  Thou  /halt  not  commit 
adultery  •,  thou  /halt  not  fieal  •,  thou  JJjalt  not  bear  falfs 
witnefs  •,  thou  fljalt  not  covet  ;  and  if  there  be  any 
other  commandment^  it  is  briefly  comprehended  in  this  Jay  ing, 
namely^  Thou  fjjalt  love  thy  neighbour  as  thy  felt.  Love 
vjcrketh  no  ill  to  his  neighbour  \  therefore  love  is  the  fulfil- 
ling  of  the  law.  And  for  this  reaion  the  fame  api^ltle 
calls  rhaiity  by  that  emphatical  name  —  The  bond  of 
perfe^lnejs.,  Col,  lii.  14 —  The  tie  and  nexus.,  tla-  commoa 
f(  urce  and  fountain  of  all  moral  pertt-dtions  aiui  t  Xv  ci- 
lencies  :  Krom  that  they  all  flow,  arc'  inro  that  rhey  nuy 
all  be  rtfolved   again:    As  benevolence  in   ilie  lupie:iie 

Futncr 


12  0      071  the  Love  of  our  Neighbour, 

Father  and  Lord  of  all  things  comprifes  in  it  all  the  moral 
perfedions  of  God :  And  as  that  fimple  principle,  under 
the  direflion  of  infinite  wifdom,  exerting  itfelf  in  a 
variety  of  ways,  in  order  to  accomplifh  the  greateft 
pofTible  good  in  the  whole,  receives  the  various  denomi- 
nations of  goodnefs,  grace,  mercy,  forbearance,  jufiice  &c. 
fo  all  particular  focial  virtues,  may  be  only  the  various 
modifications  of  charity,  exerted  into  adlion. 

When  we  are  fpeaking  of  the  virtue  of  charity  in 
mankind,  it  fhould  always  be  remembered  that  we  are 
not  fpeaking  of  a  blind  impulfe  or  inftinft  ;  a  fort  of 
mad  —  good  nature,  that  diffufes  itfelf  abroad  without 
prudence,  fore  thought  or  difcretion  ;  but  of  the  bene- 
volence of  rational  beings  towards  their  fellow-creatures ; 
which  fuppofes,  that  benevolence  is  always  under  tlie 
dire(flion  of  reafon,  pointing  out  to  it  the  ways  in  which 
it  is  to  exert  itfelf,  and  the  channels  in  which  it  ought 
to  flow.  Simple  benevolence,  not  directed  by  know- 
ledge, would  be  only  a  loving,  kind  fort  of  phrenzy  or 
dijlra^ion,  which  it  is  probable  might  do  as  much  hurt  as 
good.  For  a  being  without  reafon  to  govern  his  ac- 
tions by,  would  be  as  likely  to  do  wrong  as  right  •,  to 
make  the  objefb  of  his  kindnefs  miferable,  as  happy. 
But  he  that  is  wife  as  well  as  benevolent,  will  obferve 
thofe  methods  of  afling,  which  are  the  mod  conducive 
to  happinefs  •,  that  is,  he  will  ufe  the  moft  effe<5tual 
means  to  bring  about  his  end. 


'o 


There  is  no  conceiveable  goodnefs  or  evil  in  the 
a£lions  of  an  intelligent  creature,  but  as  they  conduce  to 
fome  good  or  bad  end.  And  fince  happinefs,  in  a  large 
fenfe  of  the  word,  is  the  only  good  end,  the  only  thing 
that  is  valuable  for  its  own  fake,  it  follows  that  an  adion 
is  fo  far  good,  and  no  farther,than  it  produces  happinefs  : 
And  this  is  the  general  rule  which  we  ought  to  govern 
courfelves  by  in  our  intercourfe  with  the  world.  To  do 
;good  is  what  we  ihould  aim  at.     But  then  there  are 

other 


On  the  Love  of  our  Neighbour,      121 

other  particular,  and  fubordinate  rules  of  conduct,  flowlno" 
from  this  general  one,  which  ought  to  be  the  more  im- 
mediate  regulators  of  our   a(5lions,  in  order  to  our  doing 
the  greateft  good  we  are  capable  of  ;  ilich  as  adhering  to 
truth,  jujlice  -,    doing  good  to  a  bemfa5lor  rather  than  to 
another  ;     providing   for  our  own  families  and  kindred 
rather  than  for  others  -,    and  the  like  :  For  there  are  cer- 
tain peculiar  ties  and  relations,  which  make  it  reafonable 
to  give  the  preference  to  fome  in  our  kind  offices,  rather 
than  to  others.     And  this  is  fo  far  from  being  inconfiftent 
with  univerfal   charity,   that   it  is   upon  the  whole  moft: 
advantageous  to  the  world.     Our  benevolence  would  be 
too  vague,  and  difFufe  •,  it  would  be  in  danger  of  evaporat- 
ing without  doing   much   fervice   to   any,  had  not  the 
wife  author  of  our  nature  by  the  conftitution  he  has  given 
us,  and   certain  particular  affedions,  pointed  it   to  fome 
■particular  obje5fs  more  efpecially.     In   general  our  kindred 
demand  our  firft  concern  •,    our  other  friends  and  bene- 
faftors  the  next  j  thofe  of  our  neighbourhood  the  next— • 
and  fo  on  to  our  country,  our  nation  ;  and  from  our  owa 
nation,  to  all   others.     This  fesms  to  be  the  order  which 
God  and  nature  have  pointed  out  to  us  ;    and  if  fo,  then 
to  obferve  it,  and  to  arife  in   our   good -will  by  thofe 
gradations^  mufl  certainly  be  the   moft  conducive  to  the 
general  happinefs  of  mankind  ;    for  the  order  eftablilhed 
by  God  can  never  thwart,  or  interfere  with,  the  good  of 
Jhis  creatures.     To  break  in   upon   the  order  of  nature^ 
or  to   a(5t  out  of  our  proper  fpbere,  can   never  ilTue   in 
greater  happinefs  to  ourfelves   or  others,   than  keeping 
ftridly  to  both.     And  the  method   of  being   ferviceable 
to  mankind,   whatever  our  ftation,    and    circumftances 
in  life  are,  is   ordinarily  plain  enough   to  thofe  who  have 
any  real  inclination  to  follow  it.     But  I  muft  haften  to  the 
third  and  kft  inquiry  under  this  head,  viz. 

3ly.  What  is  intended  by  our  loving  our  neighbour 
S3  ourfelves  ? 

R  Ir 


12  2        On  the  Love  of  our  Neighbour, 

It  has  been  obferved  f  by  fome.  That  this  exprefTion 
is  capable  of  three  different  fenfes  —  It  may  intend  that 
we  fhould  love  our  neighbour   with  as  great  a  degree  of 
intenfenefs  as  we  do  ourfelves  :    and  be  as  follicitous  about 
his  happinefs  as  about  our  own.     This  would  indeed  be 
a  glorious  temper  of  mind.      But  it  may  be  reafonably 
queftioned  whether   it  is   pofTible   for  mankind  in   this 
world,  or  perhaps  in  any  other,  to  be  fo  benevolent,  as 
not  to  have  a  peculiar  feeling  for   themfelves.     And  as 
the  poffibility  of  this  may  be  queftioned,  it  may,  in  the 
fame  degree,  be  queftioned  whether  this  is  the  true  in- 
tention of  the   precept.     For  all   God's   commands  are 
adapted  toourftate,circumftancesand  capacities.     Again, 
the  precept  may  intend  that  we  fliould  have  a  love  to  our 
neighbour  of  the  fame   kind  with  that  which   we  bear  to 
ourfelves :  i.  e.  that  as  we  are  all  naturally  concerned  for 
our  own  welfare,  fo  we  fhould  alfo  have  a  real  concern, 
in  fnme  degree  for   the  welfare   of  others.     But  this  in- 
terpretation feems  to  be  as  much  too  low  and  jejune,  as 
that  above  mentioned  was  too  fublime  and  elevated.     For 
a  man  may   have  a  real   love  to  mankind  in  this  fenfe, 
and  yet  be  awicked,and  unjuft  man,  by  reafon  that  his 
benevolence  is  not  ftrong  enough  to  be  a  balance  for  his 
principle  of  felf  love.      All  men  have  doubtlefs   fome 
degree  of  real   benevolence  ;    but  a  regard  to  their  own 
private   good  may   be  fo   ftrong  as  to  counter-adl   and 
defeat  it  ;    and  fo  lead  them  habitually  to  the  moft  cruel 
and  inhuman  pradtices. 

It  feems  necelTary,  therefore,  that  we  pitch  upon  fome 
third  way  of  interpreting  the  precept  before  us.  And 
perhaps  the  fenfe  of  it  may  be  this  —  That  we  fhould 
not  barely  love  our  neighbour  •,  but  that  our  love  to 
him  hear  fo7ne  certain  proportion  to  our  felf  love  ;  that  we 
love  him  to  fuch  a  degree,  as  fliall  prevent  us  from  do- 
ing any  injury  to  him  for  the  fake  of  private  intereft ; 

f  Sse  th;  Bifliop  of  Bri^ol's  fcrmon  on  this  fubjetft. 

that 


On  the  Love  of  on?'  Neighbour.        123 

that  in  all  our  intercourfe  with  him,  we  fhould  do  to  him, 
as  ive  would  that  he  J}jotiId  do  to  tis.     More   cannot  be 
well  intended  in  the  precept  •,    and  it  is  certain  that  lefs 
cannot.     And  fuch  a  love  to  our  neighbour  as  this,  does 
not  only  imply  that  we  abftain  from  r.ll  a<5ls  of  injuflice 
towards  him  ;    but  alfo  that  we  are  a(5live  in  ferving  him 
when  he  (lands  in  need  of  our   afliflrance  \    for  certainly 
this  is  what  we  fliould  expedl  of  him.     It  is  impofTible 
exaflly  to  determine  how  far  we  ought  to  go  in  adls  of 
beneficence  to   our  neighbour  -,    but  certainly  fomething 
is  juftly  cxpedled  of  us,  befides  not  injuring  him.     I  fhall 
beg  leave  to  ufc  the  words  of  the  Bifhop  of  Brijlol  upon 
this  fubjedb,  who  feems  to  prefer  the  laft-mentioned  fenfe 
of  the  words.     "  Both  our  nature   and   condition,  fays 
"  he,   require    that  each    particular    man  fhould    mal^e 
"  particular  provifion   for    himfelf  :     And  the  inquiry 
"    what  proportion  benevolence   fhould    have   to  felf- 
"    love,    when    brought   down    to   praftice,   will    be, 
"  what   is   a  competent  care    and  provifion    for    our- 
*'  felves.     And  how  certain  focver  it  be,  that  each  man 
"  mud  determine  this  for  himfelf;    and   how  ridiculous 
*'  foever  it  would  be   for  any  to   attempt  to  determine 
**  it  for  another  ;    yet  it  is  to  be  obferved  that  the  pro- 
"  portion  is  real  ;   and  that  a  competent  provifion  has  a 
•'  bound  •,    and  that  it  cannot  be  all  which  we  can  pof- 
*'  fibly  get,  and  keep  within  our  grafp,  without  legal  in- 
*'  juftice.     Mankind  almoft  univerfally  bring  in  vanity, 
*'  fupplies  for  what  is  called  a  life  of  pleafure,  covetouf- 
"  nefs,  or  imaginary  notions  of  fuperiority  over  others, 
"  to  determine  this  queftion  :    But  every  one  who  defires 
"  to  afl  a  proper  part  in  fociety,   would  do  well  to  de- 
"  termine  how  far  any  of  them  come  in  to  determine  it 
*'  in  a  way  of  moral  confideration.     All  that  can  be  faid 
"  is,   fuppofing,  what   as  the  world   goes  is  fo   much 
*'  to  be  fuppofed  that  'tis   fcarce  to  be  mentioned,  that 
*'  perfons  do  not  negledl  what  they  really  owe  to  them- 
"  felves  •,    the  more  of  their  care  and  thought,  and  of 
"  their  fortune  they   employ  in  doing  good  to  their  fel- 

"  low 


12  4-       ^^^  ^^^  "Love  of  our  Neighbour, 

"  low  creatures,  the  nearer  tliey  come  up  to  the  law  of 
perfeflion.  Thou  Jhalt  love  thy  neighbour  as  thy  f elf .""^ 

We  have  now  done  with  the  three  inquiries  which  we 
propofed  to  anfwer  —  Who  is  our  neighbsur?  what  is  it 
to  love  our  neighbour  ?  what  is  it  to  love  him  as  our- 
felves  ?  We  Ihall  conclude  the  prefent  difcourfe  with  a 
few  words  concerning  our  obligation  to  the  duty,  the 
nature  of  which  we  have  been  confidering.  And  if  it 
be  aflced  why  we  Ihould  live  in  the  exercife  of  benevo- 
lence, I  anfwer 

ifl.  No  man  wants,  that  any  one  fhould  point  out  the 
particular  grounds  of  the  obligation  that  others  are  under 
to  love  and  afiift  him.  Every  man  naturally  and  unavoid- 
ably expe6ls,  and  thinks  he  has  a  right  to  expedt,, 
kind  ufage  from  thofe  about  him.  But  will  any  man 
be  fo  vain  as  to  imagine  that  himfelf  is  the  only  perfon 
in  the  world  that  has  any  title  to  fuch  treatment  ? 
Can  he,  if  he  tries,  perfwade  himfelf, "that  all  are  obliged 
to  love  and  do  good  to  him,  according  to  their  abilities, 
and  his  own  wants  •,  and  yet  that  he  is  under  obligatioa 
to  none  ?  No  man  can  ferioufly  believe  this,  'till  the  light 
that  is  in  him  is  become  darknefs.  Let  us  deal  fairly  with 
ourfclves :  Let  the  fame  reafon,  whatever  it  be,  that  fa- 
tisfies  us,  that  others  ought  not  to  injure  us,  but  to  be 
beneficent  and  humane  to  us,  fatisfy  us  alfb,  that  we 
ought  not  to  be  injurious  to  them,  but  ftudious  of  their 
liappinefs.  Happinefs  is  what  each  man  defires  for 
himfelf  as  a  real  good  •,  and  he  cannot  be  ignorant  that 
others  defire  it  alfo,  and  have  a  right  to  cxpe6l  it  upon 
the  fame  terms  with  himfelf.  Either  no  one  has  a  right 
to  expe<5l  kindnefs,  candour  and  good  will ;  or  all  men 
have  the  fame.  And  then  mutual  benevolence,  and  an 
intercourfe  of  good  offices,  ought  to  take  place  in  the 
world  univerfally.  — -   But 


2ly. 


On  the  Love  of  our  Neighbour,      125 

2ly.  God  has  required  us  to  be  benevolent,  and 
friendly  to  each  other.  He  that  commands  us  to  love 
himfelf  with  all  our  heart,  commands  us  alfo  to  love  our 
neighbour  as  ourfelves.  And  the  will  or  law  of  a  per- 
fect Being,  a  Being  who  is  in  all  refpefts  fit  to  be  obeyed, 
is  what  conftitutes  obligation  in  the  primary  and  moft 
formal  notion  of  obligation.  We  cannot  properly  be 
faid  to  be  under  obligation,  but  to  fome  Beings  who  has 
a  right  to  give  us  law  ;  and  the  more  perfed  that  right 
is,  the  flronger  is  our  obligation.         But 

gly.  To  inquire  why  we  are  obliged  to  be  beneficent 
juft  and  charitable,  is  to  inquire  why  we  are  obliged  to 
be  morally  good  ;  a  queftion  that  feems  to  carry  its  own 
anfwer  with  it — To  fuppofe  there  is  fuch  a  thing  as 
moral  goodnefs  and  excellence,  is  to  fuppofe  that  all  ra- 
tional beings  are  under  obligation  to  conform  to  the  rules 
of  it.  It  is  a  contradiflion  to  fuppofe  that  any  parti- 
cular temper,  or  courfe  of  a6lion  is  rights  and  yet  that  it 
may  be  right  for  us  to  deviate  from  it.  It  is  eternally 
right  to  conform  to  what  is  right  :  Nor  need  we  look 
out  for  any  farther  obligation  after  we  are  fatisfied  that  a 
thing  is  really  right  :  This  of  itfelf  fuppof^s  we  are  un- 
der obligation  to  do  it  -,  and  that  we  cannot  do  the  con- 
trary without  ading  a  wrong  and  unreafonable  part. 

4ly  The  nearer  we  conform  to  the  great  law  of  be- 
nevolence, the  nearer  we  conform  to  the  perfedlions  of 
the  Deity.  God  is  infinite  in  goodnefs.  In  this  the 
moral  perfeflion  of  the  divine  nature  confifts.  And  if 
this  be  what  renders  God  perfcd,  it  mud  in  proportion 
render  us  perfect  alfo.  And  fo  far  as  we  fall  Ihort  of 
it,  fo  far  we  fall  fhort  of  perfedion. 

5ly.  The  order  and  the  common  good  of  the  world 
evidently  depend  upon  the  exercife  of  mutual  benevolence. 
From  what  proceed  the  tumults  and  principal  calamities 
that  are  daily  feen  in  the   world,  but   from  a  negled  of 

this 


126      0)1  the  Love  of  our  Neighbour, 

this  duty,  and  from   the  indulgence  of  a   narrow   felfifh 
fpirit  ?    Were  men  to  put  on,  as  the  ele5l  of  God,  bowels 
of  love  and  compajfion  \    did   they  feel  for  others  as  well 
as  themfelves  ;  we  fhould  no  more  hear  of  ftrife  and  de- 
bate betwixt  private  families  ;    there  would  be  no  longer 
thofe   contentions  and  animofities  that  difturb  the  peace 
either  of  church  or  flate  :    We  fliould  no  longer  hear  of 
the  tyranny  and  oppreflion  of  princes  ;    or  the  envy  and 
rebellion  of  fubjefls  -,    we  fhould  hear  no  more  of  wars 
and  rumours  of  wars  •,  of  fields  drunk  with  human  gore, 
and  garments  rolled  in  blood  ;    we  fhould  hear  no  more 
of  cities  flormed  -,    countries  laid  defolate  ;  men  devour- 
ed by  their  fellow-men  ;    or  carried  into   inglorious  cap- 
tivity and  flavery  ;    but  all  the  world  would  be   hufhed 
into  peace,  every  one  Jit  ting  fecurely   under  his  own  vine, 
and  under  his  own  fig-tree.     It  is   felfifhnefs,   prevailing 
over  charity  and   humanity,  that   has  fpread   deflrudion 
and  defolation  through  the  world  ;    that  has  depopulat- 
ed the   earth  ;    that  has  turned  the  whole  ocean    into  a 
redfea  ;  and  the  whole  world  into  Golgotha  and  Aceldema, 
the  place  of  a  Jkull,  and  a  field  of  blood. 

The  conflitution  of  the  world  is  fuch,  that  plenty, 
peace  and  happinefs  can  prevail  no  farther  than  a  foun- 
dation is  laid  for  them  in  mutual  benevolence,  and  an 
exchange  of  good  offices.  Love  is  the  fpirit  that  ce- 
ments mankind  together  ;  and  preferves  that  order  and 
harmony  amongfl  them,  which  is  requifite  in  order  to 
the  general  fafety  and  welfare  %  juft  as  the  regular  mo- 
tions and  harmony  of  the  heavenly  bodies  depend  upon 
their  mutual  gravitation  towards  each  other  :  Let  this 
catholic  and  univerfal  principle  be  once  deflroyed,  and 
confufion,  difcord,  and  the  crulh  of  worlds  inevitably 
follow  :  And  diforders  fimilar  to  thefe  unavoidably  fuc- 
ceed  in  the  moral  world,  upon  the  negled  of  thofe  fe- 
cial duties  that  have  their  foundation  in  love. 


It 


On  the  Love  of  our  Neighbour.      127 

It  is  this  divine  principle  that  makes  a  good  king  ;  a 
good  fubjedl ;  a  good  mafter,  and  a  good  fervanr.  This 
is  fuch  a  temper  of  mind  as  would  lead  every  man  to 
fill  up  his  own  particular  ftation  in  hfe  with  honour  to 
himfelf  ;  and  fo  as  to  contribute  to  the  general  happinefs 
of  mankind  ;  it  would  fweeten  the  naufeous  draught  of 
life,  and  make  us  all  pafs  the  days  of  our  pilgrimage 
in  this  world  with  pleafure  ;  it  would  fpread  joy  through 
out  the  earth.  How  glorious  would  it  be  if  that  time 
Ihould  come,  that  every  man  was  fure,  that  he  faw  bis 
friend  every  time  he  faw  his  neighbour  !  Would  men 
take  as  much  pains  to  do  good,  as  they  do  to  affild-  and 
grieve  and  devour  one  another,  the  fociety  of  men  on 
earth  would  rcfcmblc  that  of  angels  in  heaven  :  But  as 
things  generally  arc,  there  is  fo  much  flrife  and  envy, 
and  malice,  and  revenge,  that  a  good  man  is  fick  of  the 
world  :  And  is  ready  to  cry  out  with  the  prophet,  Ob 
thai  I  had  wings  like  a  dove  ;  for  then  would  I  fly  away 
and  he  at  reft.     But 

61y.  An  argument  for  charity  may  be  taken  from 
felf-Iove.  That  which  tends  to  publick  good,  tends  to 
private  good  alfo.  To  fuppofe  the  contrary  is  a  manifeft 
contradiction .  For  puhlick  happinefs  is  increafed  no  far- 
ther than  the  happinefs  of  individuals  is  ^o.  The  temper 
of  love  is  in  itfelf,  the  temper  of  happinefs,  and  ferene, 
felf  enjoyment :  And  if  the  world  be  under  the  govern- 
ment of  a  righteous  and  wife  providence,  thofe  mufb,  in 
the  final  refult  of  things,  be  found  beft  to  have  confult- 
ed  their  own  interefl,  who  have  been  the  moft  induftrious 
to  advance  the  happinefs  of  others.  Wherefore,  lec 
thefe  confiderations  laid  together  excite  us  to  put  on  the 
divine  temper  of  love.  That  charity  which  reafon  dic- 
tates, is  fo  far  from  being  the  love  of  any  fc6l  or  party 
of  men,  that  it  ought  not  to  be  confined  even  to  the 
whole  human  fpccies.  It  ought  to  extend  to  every  order 
of  beings  that  is  capable  of  happinefs.  There  are  none 
To  high  and  fo  much  above  us,  as  not  to  have  a  jult  claim 

to 


12  8       On  the  Love  of  our  Neighbour. 

to  it  1    none   {o  low  and  delpicable  as  not  to  deferve  our 
kind  regards.     The  reafon  why  we  are  not  commanded 
to  extend   our  love  to  the  angels,  and  all  the   glorious 
inhabitants  of  the  other  world,  is  not  becaufe  they  are  a 
different  order  of  beings  •,    but  becaufe  they  are  out  of 
the  reach  of  our  abilities  -,    becaufe  their  happinefs  is  not 
placed  in  our  power,  like  that  of  our  neighbour.     And 
as  to  the  lower  animal  world,  it  is  as  truly  a  tranfgrefTion 
of  the  laws  of  benevolence   and  humanity  to  put  them 
to  mifery  out  of  mere   wantonnefs,  and  when  no  good 
end  can  be  anfwered   by  it,  as  it  is   groundledy  to  afflift 
our  fellow  men.     Nothing  ought  to  be  below  our  no- 
tice, that  is  not  fo  low  in  the  fcale  of  being,  as  to  be  ex- 
empted from    pain,  and   incapable   of  happinefs.     The 
lower  animals  are  not  ;    and  Solomon  makes  it  one  part 
of  the  charadter  of  a  righteous  man,  that  he  regardeth  the 
life    of   his    beaji.      They  are   all,    in  a   good   fenfe, 
the   offspring  of    God  :    God  is  the   common  parent  to 
lis  and  them  :     And   we  may   fay,  without  a  metaphor, 
even  to  the  worm,  Thou  art  myfijier.     Although  we  may 
be  apt  to   think  that  our   great  fuperiority  to   the  other 
inhabitants  of  this  earth,  fets  us  above  an  obligation  to 
regard  their  happinefs ;    yet  God  had  a  particular  regard 
to  them  in  the  inftitution  of  i\\Q  fabbath  •,  he  even  heareth 
the  young  ravens  when  they  cry  i    and  not  a  fparrow  fallelh 
to  the  gromid  without  him.     If  we  would  avoid  a  narrow, 
feififli  difpofition,  we  fhould  confider  the  whole  univcrfe 
as  one  magnificent   building,  with  different  apartments 
for  different  inhabitants,    all  fubjccls  of  the  fame  King, 
and  children  of  the  fameFather,whofe  general  law  is  bene- 
volence and  kindnefs.     Him  we  (liould  confider  as  fitting 
upon  the  circuit  of  heaven^  and  faying  with  a  loud  voice 
to  all^  what  St.  John  faid  only  to  a  fezv  —  My  children  ! 
Z,ove  one  another  i  for  hue  is  of  Cod,  -H 

This  eartli,    wliere   mankind   have   their   rcfidence, 
•bears  but  a  fmall  proportion  to  the  univerfe.     And  iliis 
earth  is  again   divided  into  ditTcrent   countries  and  na- 
tions T 


On  the    "Love  of  our  Neighbour.      129 

tions  i  thefe  countries  and  nations,  into  different  cities 
and  towns  ;  into  diftin6l  focieties  and  corporations  and 
families.  This  is  necefTary  and  convenient ;  and  every 
one  ought  to  be  principally  concerned  for  the  welfare  of 
thofe  to  whom  he  is  the  mofl  nearly  allied.  But  he 
ought  not  to  let  any  fart  ingrofs  the  whole  of  his  bene- 
volence. As  a  man's  belonging  to  a  particular  family, 
does  not  deftroy  his  relation  to  the  whole  common- 
wealth of  which  he  is  a  member  •,  fo  his  particular  re- 
lation to  one  political  or  civil  fociety,  does  not  defbroy 
his  relation  to  the  greater  fociety  of  mankind  in  general  ; 
not  this,  his  relation  to  the  whole  rational  creation.  He 
that  ferioufly  confiders  himfelf  in  this  light,  as  a  member 
and  part  of  one  flupendous  whole,  will  find  little 
need  of  any  farther  arguments  to  convince  him  of  the 
folly  of  being  felfifli,  and  contracted  :  He  will  be  afhamed 
of  any  thing  that  looks  like  a  party  fpirit  :  A  vitious 
felf-Iove  will  naturally  be  weakened  in  him  :  Benevo- 
lence will  fpring  up  in  his  heart  •,  it  will  diffufe  itfelf 
like  light  from  the  fun  ;  it  v.ill  fpread  from  kindred  to  a 
country  ;  from  a  country  to  a  kingdom  •,  and  from  one 
kingdom  to  another,  till  it  reach  not  only  all  the  inhabi- 
tants of  this  little  fpot  of  ground  called  the  earth,  but  till 
it  grafp  the  univerfe  -,  and  then  a  man  bears  the  neareft 
refemblance  to  that  one  God  and  Father  of  all,  who  is  good 
to  all,  and  whofe  tender  mercies  are  over  all  his  works. 

Speculations  of  this  kind  may  fometimes  be  of 
fervice  to  us,  in  order  to  open  and  enlarge  our  hearts  : 
But  our  proper  bufinefs  lies  chiefly  much  nearer  home. 
It  is  our  neighbour  that  we  are  more  immediately  con- 
cerned with  ',  it  is  him  that  we  are  commanded  to  love  as 
we  do  ourfelves  ;  and  if  we  comply  with  this  precept, 
according  to  its  true  intention,  we  cannot  be  deficient 
in  our  kind  regards  to  thofe  that  are  more  remote  from 
us.  Benevolence  and  charity  will  be  the  general  turn  and 
bent  of  our  mind  •,  and  will  naturally  be  felt  towards 
all  beings  when  they  prcfent  themfelves  to  our  thoughts. 

S  AYhat 


130      On  the  Love  of  our  Neighbour, 

What  connexion  and  dependence  there  may  be  of  the 
various  parts  of  the  univerfe  upon  each  other,  we  cannot 
tell ;  our  goodnefs,  perhaps,  may  not  extend  to  all,  fo  as 
to  influence  their  happinefs.  But  this  we  are  certain  of, 
that  the  happinefs  of  mankind  depends  upon  mutual 
kindnefs  and  charity.  And  this  being  the  cafe,  it  is  a 
call  from  God  and  nature,  to  improve  all  the  powers  and 
capacities  we  are  endowed  with,  in  doing  good  to  thofe 
about  us.  —  God  grant  that  we  may  all  be  infpired  with 
this  divine  principle  of  love,  that  fo  we  may  be  the 
children  of  our  Father  which  is  in  heaven  ;  and  the 
faithful  followers  of  Jefus  Chriji,  who  has  faid,  By  this 
Jhall  all  men  know  that  ys  are  my  difciplesy  if  ye  love  one 
another. 


^BWWW 


SERMON 


(  131  ) 


t^yoStoaVseyaayfieV 


Sermon     VIL 


The   Love  of  God,  the  firft  and 
great  Commandment,  &c. 


MATTHEW     XXII.   37 


41, 


Jesu  s  /aid  unto  him.  Thou  Jloalt  love  the  Lord  thy  God 

with  all  thy  heart,  and  with  all  thy  foul^  and  with  all 

thy   mind. 
This  is  the  firft  and  great  commandment. 
And  the  fecond  is  like  unto  it.  Thou  Jhalt  love  t}^  neighhour 

as  thy  felf. 
On  thefe  two   commandments  hang   all  the  law  and  ths 

prophets. 

HAVING,  in  two  former  difcourfes,   confidered  the 
nature  and  obligation   of    the   two    duties    here 
mentioned,  viz.    The  love   of  God,  and   of  our 
Neighbour^  I  proceed  now,  in  the  fecond  place,  to  in- 
quire, 

II.  In  what  fenfe,  and  upon   what  account,  it  is  faid. 
That  to  love  God,  is  the  firft  and  great  commandment. 

We 


132  The    Love    of   God^ 

We  may  obferve,  that  this  aflertion  of  our  Lord  con- 
tains an  exprefs  and  pofitive  anfwer  to  the  queftion  pro- 
pofed  juft  before  by  the  lawyer.  It  feems  that  the  Jews 
(  as  was  obferved  in  the  firft  difcourfe  upon  this  fubjedl ) 
were  not  agreed  amongft  themfelves  which  command- 
ment in  the  law  [  of  Mofes  ]  was  the  greateft,  or  moft 
important.  Some  pitched  upon  that  relating  to  circum- 
cifion  \  others  that  concerning  the  obfervation  of 
the  fabbath  ;  and  fo  on.  Now  it  was  a  refolu- 
tion  of  this  point,  which  the  lawyer^  in  his  query,  defired 
of  our  Lord.  And  confequently,  the  fenfe  of  our  Lord's 
anfwer  will  be  this  —  "  In  making  a  comparifon  be- 
"  twixt  the  various  precepts  of  the  mofaic  injlitution^ 
"  the  pre-eminence  ought  to  be  given  to  that  which 
"  refpedis  the  love  of  God  ;  this  is  the  principal,  the 
*'  moft  important  and  fundamental  of  all  duties  -,  and 
"  which,  therefore,  demands  your  chief  care  and  at- 
'^  tention." 

This  is  the  purport  of  our  Lord's  anfwer.  Now 
the  inquiry  which  naturally  arifes  here,  is.  What  is  the 
reafon  and  ground  of  this  preference  ?  Or,  upon  what 
account  does  our  Lord  ftile  this,  the  firft  and  great  com- 
mandment ?  The  reafon  is  too  obvious  to  need  mention- 
ing, why  the  pre-eminence  or  firft  place  fhould  be  given 
to  this  commandment,  had  the  competition  been  only 
betwixt  the  internal  love  and  reverence  of  the  one  true 
God,  and  the  rituals  of  religion  ordained  in  the  cere- 
monial law.  But  it  appears  that  the  comparifon  is  made 
betwixt  all  the  commandments  in  general,  moral  as  well 
as  ritual.  And  that  which  may  feem  ftrange  to  fome, 
is.  That  the  love  of  God  Ihould  be  looked  upon  as  of 
more  importance  than  the  love  of  our  neighbour.  As 
God  is  not  externally  worjloipped  of  men's  hands,  as  though 
he  needed  any  thing  ;  fo  neither  can  our  loving  him  with 
all  our  heart,  be  any  advantage  to  him,  he  being  abfo- 
kitely  independent.  But  our  righceoufnefs  and  charity 
may  profit   men  like  ourfelves  :    our  neighbour  may  be 

reallv 


thefirfl  and  great  Com?nand7}ient^  Mc,  133 

really  benefited  by  our  love  and  good  offices.  And  as 
we  mufl  fuppofe  that  the  end,  of  all  God's  command- 
ments, muft  be  the  advancement  of  the  happinefs  of  his 
creatures,  and  not  his  own,  fo  one  might  polTibly  think 
that  thofe  commandments  fhould  be  efteemed  the  moft 
important,  and  claim  our  primary  regard,  in  which  the 
good  of  mankind  is  the  moft  immediately  concerned, 
fuch  as  juftice,  charity,  and,  in  fhort  all  thofe  particular 
duties  which  are  comprehended  in  the  general  one  of 
love  towards  our  neighbour.  It  might,  therefore  have 
been  expefled,  that  our  Lord's  anfwer  fhould  have  run 
thus  —  ^hou  JJjalt  love  thy  neighbour  as  thy  [elf  -,  this  is 
the  fjjl  and  great  commandment.  But  we  find,  on  the 
contrary,  that  he  has  affigned  only  the  fecond  place  to 
this  duty,  and  referved  the  firjl  for  the  love  of  God. 
Now  if  this  fhould  appear  a  difficulty  to  any,  as  pro- 
bably it  does,  the  difficulty  may,  poffibly  be  removed 
by  the  following  confiderations,  which  I  ffiall  fcarce  have 
more  than  time  enough  to  mention. 

I.  Tf  it  be  our  duty  to  love  God  at  all,  this  is  the  duty 
which  is  plainly  7?r/?  in  the  order  of  offices.  Our  obliga- 
tion to  our  Creator  is  prior  in  the  order  of  nature  to  our 
obligation  to  our  fellow-men.  This  appears  particularly 
from  hence,  That  our  obligation  to  love  our  neighbour 
arifes  principally  from  the  will  and  command  of  God  : 
but  we  could  not  have  been  under  any  obligation  to 
comply  with  his  will  in  this  particular  injlance,  had  we 
not  been  under  fome  antecedent  obligation  to  him  in 
general.  It  is  the  perfections  of  God  that  induce  upon 
us  an  obligation  to  obey  him  at  all.  Our  obligation, 
therefore,  to  acknowledge  the  divine  perfecftions,  to  cul- 
tivate a  proper  regard  to  our  Maker,  or  in  the  words  of 
the  text,  to  love  the  Lord  our  God  with  all  our  heart, 
is,  in  the  nature  of  things,  prior  to  all  others  :  And  upon 
this  account  it  may  be  faid,  that  this  is  the  firjl  and  great 
com7nandment.  If,  in  our  imaginations,  we  diveft  God. 
o\  thofe  perfcdions,  which  at  prefent  we  fuppofe  him  to 

be 


134  ^^^    Love    of    God^ 

be  pofTefled  of,  our  obligation  to  obey  him  in  any  in- 
ftance  vanifhes  of  courfe.  But  fuppofe  him  infinitely 
■wife,  good  and  powerful,  and  our  obligation  to  love, 
honour  and  obey  him,  takes  place  immediately.  So  that 
our  obligation  to  God  is  the  firji  which  we  are  under  ; 
it  is,  indeed,  that  into  which  all  others  may  be  refolved. 
There  is  no  duty  which  we  owe  to  our  neighbour,  con- 
fidered  as  a  religious  duty,  but  what  derives  its  obliga- 
tory force  from  the  will  and  authority  of  God.  And  as 
the  divine  perfections  are  the  original  and  fole  ground  of 
all  religious  obligations  in  general,  fo  to  have  a  fuitable 
internal  love  and  efteem  of,  and  regard  towards,  thofe 
perfedlions,  is  the  primary  and  principal  of  all  duties  and 
obligations.  But  I  fhall  explain  myfelf  farther  upon 
this  head,  under  zfecond  obfervation,  namely, 

2.  That  the  whole  of  religion,  in  the  largeft  fenfe 
of  the  word,  ought  to  be  confidered  as  the  fervice  of 
God,  the  fupreme  Governour  of  the  univerfe  :  and  in 
this  light  it  is  ufually  confidered  in  fcripture.  Now  *tis 
apparent,  that  the  firJi  thing,  not  only  in  point  of  order, 
but  of  importance  alfo,  is  to  form  juft  fcntiments  con- 
cerning the  Being  whom  we  ferve  ;  to  be  fuitably  af- 
fe6ted  towards  him  •,  to  cultivate  thofe  regards  of  efteem, 
love,  reverence,  &c.  which  the  perfe6lions  of  his  nature, 
and  his  relation  to  us,  demand.  Religion  muft  originate 
here  ;  there  can  be  really  no  religion,  no  fervice,  that 
God  can  look  upon  as  done  in  obedience  to  him,  but 
v/hat  proceeds  from  this  principle  of  love  to  him  ;  and 
fuch  a  principle  does,  as  it  were,  infure  our  obedience 
to  him  in  all  other  inftances.  Loyalty  of  heart  to  our 
t2Ln\\\y  fovereign  ;  a  proper  fenfe  of  our  duty  to  him,  in 
general,  is  the  foundation  of  obedience  to  him  in  all  par- 
ticular inftances.  The  more  our  hearts  are  attached  to 
our  prince,  the  better  prepared,  and,  the  more  likely,  are 
we,  to  yield  a  thorough  and  univerfal  obedience  to  his 
laws.  I  fpeak  now  of  a  temporal  prince  •,  but  this  holds 
equally  with  regard   to  God,  the  King  of  kings   and 

Lord 


the  jlrjl  cmcigj^eat  Co7n?nandment^  ^c.  13  r 

Lord  of  Jords.  Piety,or  the  love  of  God  is  the  firfl  and 
principal  thing  in  religion,  as  much  as  loyalty  to  our 
earthly  fovereign,  is  the  firft  and  principal  thing  in  the 
charafler  of  a  good  fubjett.  And  this  is,  doubtltfs,  the 
reafon  why  the  decalogue^  that  fummary  of  man's  duty, 
begins  with  our  immediate  duty  to  our  Creator.  When 
l\i^  law  was  given  at  mount  Sinai^  it  was  ufliered  in 
thus,  I  am  the  Lord  thy  God,  &c.  Thou  jhalt  have  no  other 
gods  before  me.  This  injunflion  of  loyalty,  to  the  one 
true  God  prepared  the  way  to,  and  ufhered  in,  all  the 
other  commandments.  Nor  was  this  order  in  delivering 
the  law,  accidcnial,  or  without  any  particular  defign,  Ic 
would  be  prepofterous  for  a  legiflator  to  promulge  any 
particular  laws  to  his  fubjefts,  without  firft  aflerting  his 
own  authority,  and  requiring  his  fubjedls  to  own,  ac- 
knowledge and  honour  him  as  their  prince,  or  lawgiver. 
This  is  the  purport  of  the  firft  commandment  in  the 
decalogue  :  it  requires  thofe  to  whom  it  was  given,  to 
own,  acknowledge  and  honour  the  only  true  God  -,  or, 
in  the  words  of  my  text,  to  love  the  Lord  their  God  with 
all  their  heart.  And  there  is  fomething  analogous  to 
the  divine  condudl  in  this  particular,  in  the  conducfl  of 
earthly  princes,  who,  in  the  firft  place,  require  an  oath 
of  allegiance  from  their  fubjeds,  in  order  to  make  way 
for  their  laws  to  be  cordially  received  and  obeyed.  This 
is  a  cuftom  which  has  prevailed  pretty  generally  in  the 
world  ;  and  it  is  plain  that  it  anfwers  good  ends  in 
government.  Nor  is  it  lefs  proper  in  the  divine  go- 
vernment, than  in  human,  that  we  fliould  be  required 
in  the  firft  place,  and  as  the  ground- work,  the  fum  and 
fubftance  of  all,  to  have  a  fuitable  regard  towards  him, 
whofe  fubjeds  wc  are  \  i.  e.  to  honour  and  refpe6t  him  as 
our  prince.  The  general  reafon  of  this,  is  the  fame  in 
both  cafes,  viz.  the  neceflity  of  our  acknowledging  the 
legiflator,  in  order  to  our  obeying  his  laws.  And  this 
brings  me  to  obfcrve,  in  the  third  place. 


3.  That 


136  I'he    Love   of  Gody 

3.  That  the  love  of  God  is  the  only  fure  and  fleady 
principle  of  virtue  and  righteoufnefs  in  our  condufl  to- 
wards our  fellow- men.  The  moral  and  focial  virtues 
are,  indeed,  amiable  in  themfelves  -,  worthy  to  be  prac- 
tifed  ;  and  it  would  (ordinarily  at  leaft )  be  the  intereft 
of  mankind  to  praflife  them,  even  although  there  were 
no  God  at  all.  But  conlidering  the  weaknefs  of  human 
reafon,  the  ftrength  of  human  paflion,  and  the  force 
and  variety  of  temptation  -,  confidering  what  men  are  in 
themfelves,  and  what  a  world  they  live  in  •,  it  cannot 
well  be  fuppofed  that  they  fhould  uniformly  a6t  a  vir- 
tuous part,  from  thofe  confiderations  alone.  Virtue  is 
amiable,  and  excellent  in  itfelf ;  But  the  bulk  of  man- 
kind are  not  formed  to  be  fo  powerfully  ftruck  with  the 
beauty  and  amiablenefs  of  it,  as  to  difarm  temptation, 
and  caufe  them  to  adhere  to  truth  and  right  at  the  ex- 
pence  of  their  prefent  eafe  and  pleafure.  To  the  con- 
fideration  of  the  fitnefs  of  righteoufnefs,  and  all  other 
moral  virtues  •,  and  the  ufual  tendency  of  them  towards 
happinefs,  it  is  necelTary  that  the  confideration  of  a  righ- 
teous Governour  of  the  world  fliould  be  added  ;  whofe 
pofitive  will  and  command  it  i^,  that  we  fliould  invari- 
ably praftife  thofe  virtues  which  are  in  themfelves  good  ; 
and  who  will  finally  render  to  every  man  according  as  his 
work  Jhall  be —  To  exclude  a  God,  and  a  righteous  pro- 
vidence from  the  world,  is  (  I  will  not  fay,  wholly  to 
break  down  the  fence  betwixt  vice  and  virtue,  and  to 
make  it  wholly  indifferent  whether  we  pra6life  the  former 
or  the  latter  ;  but  it  is  j  to  deprive  virtue  of  one  of  its 
greatefl  fupports  and  guards.  And  it  is  to  be  remem- 
bered, that  not  to  love  God,  not  to  cultivate  thofe  reli- 
gious regards  towards  him,  which  the  perfe6tions  of  his 
nature  demand,  is  to  exclude  him  to  all  intents  and  pur- 
•pofes,  as  to  any  influence  which  the  knowledge  and  be- 
lief of  him,  can  have  upon  our  behaviour.  The  ac- 
knowledging of  a  God  can  have  no  good  effeft  upon 
our  condu(5l  any  farther  than  our  hearts  are  fuitably  af- 
fected towards  him.     So  tliat  there  can  be  little  or  no 

real 


the  firji  and  great  Comma?7clment^  ^c,  137 

real  virtue  without  piety.     If  any  thing  puts  men  upon 
doing   their  duty    towards   their   neighbour,   and  deters 
them  from  vice,  when  the  eye  of  the  world  is  not  upon 
them,   and    when   their   temporal    intereft   is   forfeited 
thereby,  it  mud  be  a  fenfe  of  the  divine  perfeftions  upon 
their  hearts  ;    i.  e.  a   principle  of  love   to  God,    in  the 
large    fenfe  in  which   that  duty   was   before   explained. 
Without  this  he  will  be  continually  in  danger  of  relapfing 
into  vice,  whenever  a  prefent  advantage  is  to  be  gained 
thereby,   notwithftanding  the  beauty   and  amiablenefs  of 
a  contrary  condudt.     But  Jet  a  man  once  have  a  fuitable 
fenfe  of  the  Deity  upon  his  mind  j  let  him  really  ^t;^  the 
Lord  his  God  with  all  his  hearty  and  this  will  be  a  conflant 
principle  of  virtuous  conduct  in  all  conditions  andclrcum- 
Ilances  of  life.     It  amounts  to  little  lefs  than    a  contra- 
diction to   fuppofe  that  a   man  fhould  really  love   God, 
and    yet   indulge  himfelf   in    the   praflife  of  thofe  fins 
which  God  has  forbidden  ;  and  which  he  knows  are  con- 
trary to  the  divine  perfections.     The  connexion  betwixt 
the  love  of  God,  and  obedience  to  his  commandments, 
is  fo  clofe  and  infeparable,  that  St.  John  tells,  That  this 
is  the  love  of  God,  that  we  keep  his  commandments  :    and 
again,  Hereby  do  we  know   that  we  know  him,  if  we  keep 
his  commandments  —  He  that  faith,  I  know  him,  and  keep- 
eth  not  his  commandments  is  a  liar,  and  the  truth  is  not  in 
him  —  The  love  of  our    neighbour  (  which   includes  all 
moral  virtues  in  it  )  neceflarily  flows   from   the  love  of 
God,   according  to  the  fame  apoftle  —  If  any  man  fay^ 
I  love  God,  and  haleth  his  brother,  he   is  a  liar. — Nor  is 
this  lefs  evident  from  rcafon  than  revelation.     The   love 
of  God  is  the  love  of  the  divine  perfeSions  ;     'tis   the 
love  of  truth,  goodncfs,   juftice,  holinef%  and    all  moral 
excellencies.     And  he  that  loves  thefe  perfedions,  can- 
not indulge  himfelf  in  thofe  vices  which  are  contrary  to 
them  :    but  will,  of  courfe,   pra6tice  all  the  moral  vir- 
tues in  his  own  life.     It  is  a  common  obfervation,    that 
fimililude  begets  Icve ;    and  it  is  equally  true,  that  love  be- 
gets fimilitude.     What  we  love  and  admire  in   others, 

T  we 


138  T'he    Love   of    God^ 

we  imitate,  as  naturally  as  we  love  in  others  thofe  di(po» 
fitions  and  humours  that  prevail  in  ourfelves.  So  that  if 
a  man  love  God,  who  is  poflTefled  of  all  moral  perfec- 
tions, he  muft,  of  courfe  be  moulded  into  the  fame 
image  himfelf  ;  he  will  naturally  conform  his  own 
temper  and  behaviour  to  the  moral  charafter  of  God, 
and  he  ■perfect ^  even  as  his  Faiher  which  is  in  heaven  is 
ferfeSi. 

From  thefe  confiderations  it  follows,  that  although 
the  ultimate  defign  of  all  the  divine  commandments,  were 
to  bring  us  to  a  fuitable  temper  and  behaviour  towards 
each  other,  in  order  to  our  mutual  happinefs  ;  yet  ftill, 
to  lave  the  Lord  our  God  with  all  our  heart,  would  be 
the  firji  and  great  commandment  j  upon  account  of  the 
influence  which  the  performance  of  this  duty  muft  ne- 
cefTarily  have  upon  our  moral  conducfb  towards  our 
neighbour  ;  and  the  impoffibility  of  our  adhering  ftead- 
faftly  to  the  pradice  of  virtue  without  fuch  a  principle 
of  divine  love.  Where  the  love  of  God  takes  place, 
the  love  of  mankind  and  all  the  virtues  that  are  com- 
prehended in  it,  muft  necefifarily  take  place  alfo  :  Nor 
can  the  latter  take  place  to  any  good  purpofe  or  degree, 
where  the  former  is  wanting.  The  love  of  God  is  the 
fountain  from  whence  the  love  of  our  neighbour  flows  .• 
and  to  expeft  to  find  the  latter  in  the  breaft  where  the 
former  is  not,  is  as  vain  as  to  expe(5l  to  find  a  ftream 
which  has  no  fource  from  whence  it  is  derived.  All 
moral  excellencies  in  mankind  have  their  origin  here,  in 
a  proper  regard  and  difpofition  of  heart  towards  God  : 
and  this  is  fufficient,  of  itfelf,  to  intitle  this  command  to- 
the  place  which  our  Lord  has  affigned  it.         But 

4.  And  lajlly  here.  This  may  be  faid  to  be  the  fir ff 
and  great  commandment,  becaufe  the  happinefs  of  good 
men  in  this  world  confifts  principally  in  exercifing  thofe  re- 
ligious regards  which  are  intended  by  the  love  of  God. 
The  duly  confifts  in  delight  and  complacency  in  God ; 

in 


fhejirjl  and  great  Commandment^  ^c,  139 

in  contemplating  his  perfeftions  ;  in  rcfignation  of  heart 
to  his  will  i  in  truft  and  dependance  upon  him  -,  and 
hope  and  confidence  in  his  goodnefs.  And  he  that  is 
formed  to  fuch  a  divine  and  heavenly  temper  as  this, 
has  the  temper  of  happinefs.  He  has  within  him  a  fecrec 
fpring  of  peace  and  confoiation,  that  not  only  forbids  him 
to  be  miferable,  but  alfo  caufes  him  to  rejoice  with  joy 
unfpeakable  and  full  of  glory.  Without  this  principle  of 
divine  love,  and  truft  in  God,  there  can  be  but  little 
happinefs  injoyed  in  fuch  a  world  of  confufion  and  dif- 
order  as  this,  where  every  thing  is  in  a  flufluating  con- 
dition -,  where  nothing  can  be  depended  upon^  God  is 
the  adequate,  the  only  adequate,  objeft  of  our  affeflions  ; 
and  our  fupreme  felicity  in  this  world,  as  well  as  in  the 
next,  confifts  in  the  enjoyment  of  him.  So  that  had  God 
confulted  only  our  prefent  happinefs,  he  could  not  have 
commanded  us  to  do  any  thing  which  has  fo  great  a 
tendency  to  promote  it,  and  is  fo  clofely  connefted  with 
it,  as  loving  him  with  all  our  heart.  This  will,  indeed, 
appear  wild  and  fanciful  to  fome  men,  who  value  them- 
fclves  much  upon  their  reafon^  but  have  no  parts  or 
capacity  for  devotion.  However  the  happinefs  of  thole 
whofe  fouls  are  formed  to  the  love  of  God,  the  fupreme 
and  everlafting  good,  is  not  the  lefs,  becaufe  fome  men 
have  no  tajle  or  relifl^^  for  the  fublime  and  exalted 
pleafures  of  piety. 

Having  thus,  briefly  fliown  fome  of  the  grounds  of 
that  pre-eminence  which  our  Lord  gives  to  this  com- 
mandment, I  proceed 


III.  To  inquire  what  our  Lord  intends  by  the  affer- 
tion,  that  on  thefe  two  commandments,  viz.  the  love  of 
God,  and  of  our  neighbour,  hang  all  the  laiv  and  the 
propfoets  ?  Now  die  full  fenfeof  this  affertion  may  pofllbly 
be  cgmprehended  in  the  following  particulars. 

I.  Under 


140  The  Love  of  GgcI^ 

^^i;  Under    the  Mofaic  inftitution,   and   during    the 
miniftry  of  the  Jewifh  prophets,  the   love  of  God  and 
man,    were   the   principal  and  mbfl   important  duties    •, 
more    excellent    in     themlelves,    more    acceptable    to 
God,  and  more   beneficial  to   mankind,  than  the  mod 
ptinflilions  obfervacion   of  the  ceremonial  parts    of  the 
law.       The    love   of    God,   comprehending    a    fincere 
regard  to,  and    hearty   complacence  in,  all    the  divine 
perfedtions  •,    and  the  love  of  our  neighbour,   compre- 
hending all  moral,  fecial   and  relative  virtues,   were  the 
fum  znd  Juhftance  of  religion  under  the  legal  difpenfation. 
This  is  plainly   implied  in   the    affertion.  That    on  thefe 
two   commandments  hang  all  the   law  and  the  prophets. 
Every  thing  was  of  little   account  when  put  in  competi- 
tion with  thefe  great  and  excellent   duties.     And  this  is 
plainly  the  light  in  which  the  prophets  conflantly  taught 
the  Jews  to  look  upon  the  various  precepts  of  the  law. 
I  fhall  have  time   to  quote  only  two   or  three' paflfages, 
v^here  fuch  a  pre-eminence  is  evidently  given  to  the  un- 
alterable duties  ol  inwar'd  piety,  and  a  life  of  charity  and 
holinefs.     To  this  itfedl  are   the  words  of  the  prophet 
Ifaiahy  ch^T^.i.  To  what  purpcfes' is  jh'e  multitude  of  your 
facrifices  unto  me,  faith  the  Lord  ?  —  Bring  no  more  vain 
ohlatjons — your  hands  are  full  of  blood.     IVafh  ye,  make 
yectean,  pat  away  the  evil  of  your  doings  from  }>ef ore  mine 
eyes,  ceaje  to  do  evil,  learn   to  do  well,  feek  judgment,  rC' 
lieve  the  epprejfed,  judge  the  father lefs,  plead  for  the  widow. 
SoMicahvi.  5,  and  onwards — Hear  O  my  people  !  remember 
now    what  Balak  king  of  Moab  confuhed  —    wherewith 
fhall  1  come  before  the  Lord,  and  bow  myfelf  before  the  high 
God  ?   Jloall  I  come  before  him  with  burnt   offerings,  with 
calves  of  a  year  old  ?    IVill  the  Lord  be  pleafed  with  thou- 
fands  of  rams,  or  with  ten  thoufinds   of  rivers   of  oil  ? 
fhall  J  give  my  firft  born  for  my  tranfgrejfon  -,    the  fruit  of 
my  body  for  the  fin  of  my  foul  ?    He  hath  jhewed  thee,  O 
man,  what  is  good  ;    and  what  dolh  the  Lord  thy  God  re- 
quire of  thee,   but  to  do  jujih\  and  to  love  mercy,   and  to 
walk  humbly  with  thy  God  ?    Thefe  duties   are  the  fame 

with 


the firjl a7id great Comma?iclme?2t^  &^c,  i^i 

with  thofe  in  the  text ;  and  the  fame  which  our  blefled 
Saviour  ftiled  ihe  iveighiicr  matters  of  the  law.  Matt. 
xxiii.  23.  and  with  the  omifTion  of  which,  he  upbraids 
the  Pharifees^  Luke  xi.  42.  But  woe  unto  you  Pharijees  ; 
for  ye  tythe  mint  and  rue  and  all  manner  of  herbs  ;  and 
pafs  over  judgment  and  the  love  of  God  ;  thefe  ought  ye 
to  have  done^  and  not  to  leave  the  other  undone. 

2.  The  aflertion  before  us  may  carry  fomething  more 
in  it,  than  that  the  love  of  God  and  man,  were  the  tnoji 
important  of  any  duties  of  the  law —  On  thefe  two  com- 
mandments hang  all  the  law  and  the  prophets  —  This  may 
pofTibly  intend,  that  thefe  two  general  precepts,  do  in 
effed:,  and  in  feme  fenfe,  comprehend  all  other  duties  in 
them,  of  what  kind  foever.  —  Not  ftritftly,  indeed  ;  for 
then  no  comparifon  could  properly  be  made  betwixt 
them,  and  others  —  But  as  he  that  obeys  them,  he  that 
has  a  real  principle  of  love  to  God  and  man  in  his  heart, 
vi'l  naturally  be  led  to  do  his  duty  in  every  othf  in- 
flance — to  worlliip  God  in  fuch  manner  as  he  rcquMCF, 
and  to  difcharge  all  the  duties  which  he  owes  to  himleif, 
and  to  his  neighbour,  in  his  particular  Nation.  Thefe 
two  virtues,  as  it  were,  comprehend  all  others  in  them. 
For  he  that  fincerely  loves  and  honours  God  in  his  heart, 
cannot  fail  to  perform  all  the  external  afls  of  pi^ty  which 
God  has  injoined,  all  the  duties  of  the  firjl  table  ;  and 
from  the  love  of  our  neighbour  naturally  flow,  all  the 
duties  of  the  fecond,  all  the  duties  which  we  owe  to  one 
another.  So  that  to  love  God  and  our  neighbour,  is,  in 
elVeft,  to  obey  the  whole  law  and  the  prophets  -,  and  to 
do  all  that  God  requires  of  us.  And  thus  do  all  the  law 
and  the  prophets,  hang  on  thefe  two  commandments. 

3.  And  lajlly  ;  In  this  pofuion  it  may  be  implied. 
That  the  end  and  defign  of  all  pofitive  inrtitLtions  ;  of 
all  precepts  not  ftridlly  comprehended  in  thefe  natural 
and  unalterable  duties  of  piety  and  charity,  was  to  bring 
men  to  the  pradlice  of  them.     All  the  rituals  of  religion, 

as 


142  7he    Love    of    God^ 

as  appointed  under  the  law,  had  fome  reference  to  thefc 
eflential  duties  j  they  were  not  injoined  under  the  no- 
tion of  having  any  natural  and  inherent  excellence  or 
goodnefs  in  them  ;  but  as  means  to  bring  men  to  a  proper 
temper  of  mind  towards  their  Maker,  and  one  another  ; 
neither  were  they  valuable  or  beneficial  any  farther  than 
as  they  promoted  this  end,  even  fincere  piety,  and  a  life 
of  holinefs  and  charity.  In  thefe  things  confided  real 
religion  ;  and  every  thing  befides,  had  no  other  relation 
to  religion,  but  that  of  means  to  an  end.  The  rituals  of 
religion,  though  obferved  with  the  greateft  exaftnefs, 
were  rather  an  abomination,  than  a  pleafure,  to  the 
Lord,  when  they  were  not  accompanied,  or  followed, 
by  thefe  natural  and  efientlal  duties.  Thus  much  is 
plainly    implied   in   thofe  words    of   the   prophet,    Ifai. 

Jxvi.  2 5.  —  'To   this   man  will  I  look,  even   to  him 

that  is  poor  and  of  a  contrite  fpirit,  and  trembleth  at  jny 
word.  He  that  killeth  an  ox,  is  as  if  he  flew  a  man  •,  he 
that  facrificeth  a  lamb,  as  if  he  cut  off  a  dog^s  neck  •,  he 
that  offer eth  an  oblation,  as  if  he  offered  fwine' s  blood  ;  he 
that  burneth  incenfe,  as  if  he  bleffed  an  idol :  yea,  they 
have  chofen  their  own  ways,  and  their  foul  delighteth  in 
their  abominations.  I  alfo  will  chufe  their  delufions,  — 
hecaufe  when  I  called,  none  did  anfwer  ;  when  I  fpake  they 
did  not  hear  -,  but  they  did  evil  before  mine  eyes,  and  chofe 
that  in  which  I  delighted  not. 

Thus  do  all  the  law  and  the  prophets  hang  on  thefe  two 
commandments  —  They  are  the  moft  important  duties  of 
the  law  and  the  prophets — All  duties  and  virtues  naturally 
flow  from  them  —  And  all  the  ceremonials  of  religion 
were  defigned  as  a  means  for  promoting  the  pra6lice  of 
them.  They  were  the  fum  and  fubftance,  the  alpha  and 
omega,  the  beginning  and  end,  of  the  JewiJJo  religion. 

Such  was  the  religion  of  the  vld  tejlammt  -,  and  fuch 
alfo  is  the  religion  of  the  new.  Which  brings  me  to 
che  fourth  and  laji  thing  propofed,  namely^ 

ft.  T  'f 


the  fir  ft  and  great  Commandment^  &^c.  143 

IV.  To  fliow,  that  thefe  two  commandments  have 
the  fame  place  and  pre-eminence,  under  the  gofpel- 
difpenfation^  which  they  had  under  the  legal :  Or,  ia 
other  words.  That  all  the  go/pel  of  Jefus  Chrijl  hangs  on 
ihefe  two  commandments^  in  the  fame  fenfe  that  all  the  law 
and  the  prophets  did. 

Now,  that  I  may  avoid  obfcurity,  and  obviate  fome 
objecflions  which  the  ignorant,  or  the  cavilling,  might, 
perhaps,  raife  againft  this  affertion,  I  fhal  1  briefly  premife 
two  or  three  things  for  the  explanation  of  it,  before  I 
proceed  to  prove  it. 

First   then,  It   may  be  obferved.  That  this  aflertiori 
relates  only  to  duty^  ox  pr apical  religion,  as  diftinguiHied 
from  faith  or  belief.     When  our  Saviour  faid  that  all  the 
law  and  the  prophets  hang  en  thefe  two  commandments,  he 
fpakc  of  the  preceptive  part  of  the  law,  and  the  duty  of 
Jews,    who   were  fuppofed   already    to  believe  the  law 
and  the  prophets,  and  to  be  fully  convinced  of  their  di- 
vine original.     To   fuch  perfons  as  thefe   he  fays,   that 
there  were  no  commands  of  fo  much  importance,  as  thole 
which  related  to  the  love  of  God,  and  of  their  neighbour. 
In  thefe  things  confifted  the  fum  and  fubftance  of  duty 
under  the  JewifJj  ceconomy.     Our  Lord  was  not  fpeak- 
ing  of  what  was  the  fubftarK:e  of  natural  religion,  but  of 
the  mofaic,  which  was  of  divine  inftitution,  and  received 
as  fuch  by  the  pofterity  of  Abraham.     And  accordingly, 
when  it  is  now  faid  under  the  gofpel-difpenfation,  that  all 
the  gofpel  of  Jefus  Chrifl  hangs  on  thefe  two  commandments, 
the  love  of  God  and  man,  it  is  prefuppofed  that  chriftianity 
is  believed  •,  that  Chrill  is  received  as  a  teacher  fent  from 
God ;    as  the  promifed  Meffiah  -,    and   that  the  docftrines 
of  his   incarnation,    death,  refurre5lion  and  afcention  into, 
heaven  -,    and,  in  lliort,  all  the  dodrines  delivered  either 
by  himfelf,  or  his  infpired  apoftles,  are  firmly    believed. 
This    being  fuppofed,  if  the  queftion  were  afkcd,  which 
is  the  great  commandment  in  the  gofpel?  the  true  anfwer 

to 


144-  ^^    Love    of   Gody 

to  it,  (  putting  only  the  term  gofpel  inftead  of  law  and 
pophets )  would  be  the  fame  our  Lord  gives  to  the 
lawyer  in  the  text  —  Tbou  Jhalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  ail  thy  foul,  and  with  all  thy 
mind.  'This  is  the  firjl  and  great  commandment :  And  the 
fecond  is  like  unto  it.  Thou  Jhalt  love  thy  neighbour  as  thy 
felf :  on  thefe  two  commandments  hangs  all  the  Gofpel. 

Secondly,  It  is  not  implied  in  this,  that  it  is  of  no 
importance,  whether  chrifiians  obey  the  pofitive  inflitutions 
of  the  gofpel  or  not,  provided  they  praftice  the  natural 
duties  of  piety  and  charity.  As  our  Lord  did  not  fet 
afide  the  rituals  of  religion  under  the  law  intirely  by 
giving  the  preference  to  the  love  of  God,  and  of  man- 
kind •,  fo  neither  are  they  fet  afide  by  thofe  who  apply 
his  aflertion  concerning  the  law  and  prophets,  to  the 
gofpel.  The  contrary  is  rather  implied.  And  it  is  a 
truth  obvious  to  common  fcnfe,  that  all  God's  command- 
ments, without  exception,  are  to  be  obeyed  ;  thofe  of  a 
ritual,  as  well  as  thofe  of  a  moral,  nature.  But  ftill,  as 
there  were  the  weightier  matters  of  the  law  under  the 
fnofaic  difpenfation,  when  a  comparifon  was  made  be- 
twixt the  feveral  commandments  of  it  ;  -  fo  there  are  the 
weightier  matters  of  the  gofpel  alfo  ;  and  thefe  are  exadlly 
the  fame  under  both  difpenfations. 

Lastly  here  :  When  I  fpeak  of  the  fubftance  of 
chrijlian  duty,  and  the  weightier  matters  of  the  gofpel, 
as  confifting  in  the  natural  duties  of  piety  and  charity  ; 
or  the  love  of  God,  and  man ;  I  would  be  fuppofed  to 
intend,  that  thefe  duties  fhould  be  performed  upon  evan- 
gelical principles.  The  duties  in  themfelves  are  really 
duties  of  natural  religion  ;  but  being  adopted  into 
chriflianity,  they  are  to  be  performed  upon  chrifiian 
principles,  and  from  gofpel  motives  ;  with  a  proper  re- 
gard to,  and  dependance  upon,  the  Mediator  of  this  new 
covenant,  who  gave  himfelf  for  us. 

With 


thefirjl  and  great  Commandment^  ^c.  145 

With  thefe  explanations,  I  hope  none  will  think  the 
aflertion  ftrange,  That  thefe  two  commands  contain  the 
fum  of  chriftian  duty  ;  and  that  they  ought  to  have  the 
fame  pre  eminence  under  the  gofpeJ,  which  they  had 
under  the  law. 

The  main  defign  of  the  chriftian   inftitution  is  evi- 
dently to  bring  men  to  that  moral  purity  of  heart  and 
life,  which  is  comprifed  in  the   love  of  God  and  of  our 
neighbour.     Neither  the  moft  exa6t  compliance  with  the 
pofitive  precepts  of  the  gofpel,  nor  any   kind   or  de- 
gree of  faith,  unaccompanied  with  a  principle  of  fincere 
piety  and  charity  •,  nor,  indeed,  any  thing  elfe,  where  the 
love  of  God  and  man   are  wanting,  can  in  title  us  to  the 
divine  acceptance  hereafter  ;    or  make  us  meet  to  be  par- 
takers of  the  inheritance  of  the  faints  in  light.     If  we 
believe  in  Chrift  and  his  gofpel,  fo  far  it  is  well :  but  this 
does  but  lay  the  foundation  for  our  doing  that,  upon 
■which  our  falvation   finally  turns.     A   right  faith  is  an 
excellent  and  valuable  thing  •,    but  it  is  advantageous  no 
farther  than  it  purifies  the  heart,  and  works  by  love ;    no 
farther  than  it  transforms  our  minds  into  the  divine 
likenefs ;    and  leads  us  to  live  an  holy  and  godly  life. 
Thus  the  apoftle  Peter  exhorts  us,  to  give  all  diligence^ 
and  to   add  to  our  faith,  virtue   ;    [  conftancy,  refolu- 
tion,  fortitude  ]  and  to  virtue,  knowledge  ;    and  to  know- 
ledge, temperance  -,  and  to  temperance,  patience  ;  and  to  pA- 
iience,  godlinefs  •,  and  togodlinefs,  brotherly  kindnefs  \  and  to 
brotherly  kindnefs,  charity.     For,  fays  he,  if  thefe  things  be 
in  you,  and  abound,   they  make  you  that  ye  fhall  neither  be 
b.irren  nor  unfruitful  in  the  knowledge  of  our  Lord  Jefus 

Chriji.     But   he   that   lacketh  thefe  things  is  blind 

2  Pet.  \.  5 — It  is  praflical  religion,  the  love  of  God,  and 
a  life  of  righteoufnefs  and  charity,  proceeding  from  faith 
in  Chrift  and  the  gofpel,  that  denominates  us  good  men 
and  good  chriftians  —  Not  wearing  the  form  of  godli- 
nefs—  Not  the  belief  of  any  do(5trines,  however  true, 
concerning  the  atonement  of  Chrift  —  Not  a  lazy  recum- 

U  bency 


146  The  hove  of  Gody 

henn  upon  the  righteoufnefs  of  another  —  Not  any  ei> 
thujiafiic  fervors  q{  fpirit — Not  a  firm  perfwajion  that 
we  are  eh5ied  of  God,  and  that  our  names  are  written  in 
the  look  of  life  —  Some  of  the  word  men  in  the  world, 
have  as  much  faith  as  any  in  it  —  attend  upon  fermons 
and  facraments  as  often  —  rel-^  as  confidently  —  have 
as  warm  frames  and  lively  imaginations —  and  are  as  fully 
perfwaded  of  their  being  chofen  to  falvation.  But  what 
does  all  this  avail,  if  that  faith  be  without  works  P  if  that 
form  of  godlinefs  be  without  the  power  ?  if  that  reliance 
upon  the  righteoufnefs  of  Chrift,  be  thought  to  fuperfede 
perfonal  and  inherent  holinefs  ?  —  if  thok  fervors  of  foul, 
are  unattended  by  divine  love  and  charity  ? — if  thofe  tow- 
ring  imaginations,  are  but  the  vagaries  of  a  wild  fancy  ?  — 
and  that  perfwajion  of  their  ele^ion,  proceed  from  vanity 
only,  and  not  from  their  having  given  diligence  to  make 
their  calling  and  ele^ion  fure  ? 

The  apoftle  Paul^  in  the  iid  chap,  of  his  epiftle  to 
^ittts,  charges  him  to  inculcate  various  moral  and  rela- 
tive duties  in  his  preaching;  and  then  inforces  this 
charge  with  an  argument  taken  from  the  general  defign 
of  the  gofpel.  —  For  the  grace  of  God,  fays  he,  has  ap- 
feared  unto  all  men,  teaching  us  that,  denying  wigodlinefs 
and  worldly  lufls,  we  fhould  live  foberly  and  righteoufly  and 
godly  in  this  prefent  worlds  looking  for  the  bleffed  hope,  and 
the  glorious  appearing  of  the  great  God,  and  our  Saviour 
Jefus  Chrifi,  who  gave  himfelf  for  us,  that  he  might  re- 
deem us  from  all  iniquity  ;  and  purify  unto  himfelf  a  peculiar 
people^  zealous  of  good  works.  Thefe  words  are  plainly 
exprefiive  of  the  main  fcope  and  intention  of  Chrifl's  me- 
diation, viz.  the  bringing  of  mankind  to  real  holinefs  of 
heart  and  manners  ;  or,  in  other  v;ords,  to  the  love  of 
God  and  of  our  neighbour.  In  the  next  chapter  this 
fame  apoflle  commands  Titus  to  teach  the  importance 
and  neceffity  of  chriftian  obedience,  and  good  works. 
^This  is  a  faithful  faying^  fays  he,  and  thefe  things  I  will  that 
ihou  affirm  ccnfta7:tly,  ihai.  they  which  havs:  hiiived  in 

Gj(i 


the  fir Jl  and  great  Com?7iand?nent^  &'c,  147 

God  might  be  careful  to  maintain  gook  works  :  thefe  things 
are  good  and  profitable  unto  men.  In  what  does  St.  James 
place  the  fubllance  of  religion  ?  Pure  religion  and  unde- 
filed  before  God^  even  the  Father  is  this,  to  vifit  the  father- 
lefs  and  widows  in  their  affii^ion,  and  to  keep  a  marCs  felf 
unfpotted  from  the  world.  Does  he  not  tell  us  that  the 
devils  believe  and  tremble  ^  that  faith  without  works  is 
dead .?  that  faith  cannot  fave  us  ?  and  that  by  works  a 
man  isjujlified,  and  not  by  faith  only  ?  The  love  of  our 
neighbour  is  fo  eflential,  that  St.  John  makes  it  a  certain 
evidence  of  a  man's  being  in  a  ftate  of  favour  with  God  ; 
and  the  want  of  it  as  certain  an  evidence  that  our  religion 
is  of  no  value.  IVe  know,  fays  he,  that  we  are  pajfed 
from  death  to  life,  becaufe  we  love  the  brethren  —  But 
whofo  hath  this  worlds  good,  and  feeth  his  brother  have 
need,  and  fhutteth  up  his  bowels  of  compajfion  from  him^ 
how  dwelleth  the  love  of  God  in  him.  St.  Paul  alfo 
makes  the  want  of  charity,  a  certain  mark  of  a  man's 
being  «o//&;«g"  in  a  religious  cjlimation,  whatever  faith, 
whatever  gifts,  whatever  accomplifhments,  he  may  be 
endowed  with.  Though  I  fpeak  with  the  tongues  of 
men  and  of  angels,  and  have  not  charity,  I  am  become 
as  founding  brafs  and  a  tinkling  cymbal.  And  though  I 
have  the  gift  of  prophecy,  and  underjiand  all  myfieries,  and 
though  I  have  all  faith,  fo  that  I  could  remove  mountains^ 
and  have  not  charity  I  am  nothing.  And  though  I  beftom 
all  my  goods  to  feed  the  poor,  and  though  I  give  my  body  ta 
he  burned,  and  have  not  charity  it  profiteth  me  nothing  — 
Now  abideth  faith,  hope,  charity,  thefe  three  ;  but  the 
greatefl  of  thefe  is  charity.  It  would  be  end  lefs  to  quote 
all  the  pafTages  to  this  purpde  in  the  writings  of  the 
apoftles. 

Our  Lord's  preaching  tended  to  the  fame  point. 
What  13  hhferfnon  upon  the  mount,  but  a  moral  difcourfc 
wherein  the  excellency  and  necefllty  of  internal  piety, 
and  holinefs  of  life,  is  declared  in  the  ftrongcft  terms  ? 
Has  he  not  made  charity  the  diftinguilliing  character  of 

his 


148  The  Love  of  God, 

his  true  difciples  ?  —  Hereby  flail  all  men  know  that  ye  art 
my  difciples^  if  ye  love  one  another.     And  herein^  fays  he, 
is  my  Father  glorified,  that  ye  bear  much  fruit.     So  jhalt 
ye  be  my  difciples.     Has  he  not  told  us,  that  not  every  one 
that  faith  unto  him  Lord,  Lord^fhall  enter  into  the  kingdom 
of  heaven  \    but  he  that  doth  the  will  of  his  Father  which 
is  in  heaven  ?    Has  he  not  aflured  us,  that  many  will  fay 
unto  him  in  the   laft  day.  Lord,   Lord,  have  we  not  pro- 
phefted  in  thy  name  •,    and  in  thy  name  have  cafi  out  devils  , 
and  in  thy  name  have  done  many  wonderful  works  ?  to  whom 
be  will  then  profefs,  that  he  never  knew  them,  becauje  they 
wrought  iniquity  ?  Has  he  not  faid,  If  ye  keep  my  command- 
ments,ye  fhall  abide  in  my  love,  even  as  I  have  kept  my  Fathers 
commandments,   and  abide  in  his  love  -—  This  is  my  com^ 
mandment  that  ye  love  ons  another  as  I  have  loved  you  ?    If 
we  look  to  the  account  which  our  Lord  has  given  of  the 
proceedings  at  the  final  judgment,  when  he  fhall  f:t  upon 
the   throne  of  hisr  glory,  all   nations  being  gathered  before 
him  to  receive  their  doom  5    I  fay  if  we  look  to  this  ac- 
count, what  fhall  we  find  represented  as   the  groun^d  and 
reafon,  of  the  righteous  being  acquitted,  but  charity  and- 
good  works  ?  —  Come  ye  bleffed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the  world  -, 
for  J  was  an  hungred  and  ye  gave-  me  meat  ;    thirfly,  and 
ye  gave  me  drink.  Sec.    And  what  on  the  other  hand,  is 
reprefented  as  the  ground  and  reafon  of  the   condemna- 
tion of  others,  but  the  negleft  of  thefe  fame  duties  ?  — 
Depart  from  me  ye  cur  fed  ;   for  I  was  an  hungred,  and  ye 
gave  me  no  meat ;    thirjly,  and  ye  gave  me  no  drink,  &c. 
In  fbort,  the  whole   tenor  of  our  Lord's  preaching  was- 
moral :  be  feldom  inculcated  any  thing  upon   his  hearers- 
befides  piety  towards  God,  and  righteoufnefs  and  charity 
towards  man  :    and  all  his  difcourfes  were  juft  as  con- 
trary to  the  folifidian  do^rines  wliich  too  many  have  given 
jn  to  fince,  as  light  is   to  darknefs,  or  Chrifl  to  Belial ; 
nor  can-  the  former  any   more  have  communion  together, 
than  the  latter.     Our  Lord  infifted  fo  much  upon  moral 
duties,  that  fome  of  late/in  order  to  vindicate  their  own  un- 

fcriptural 


ihefirfl  and  great  Commandment^  ^c,   1 49 

fcriptural  and  irrational  manner  of  preaching,  have  even 
been  compelled  to  deny  that  he  preached  the  go/pel^  or 
defigned  to  do  it  -,  alledging  that  his  dodrines  and 
manner  of  preaching  were  legal.  The  irrefiftible 
conviction  which  thefe  men  have,  that  their  own  doc- 
trines and  difcourfes  are  of  a  very  different  caft  and  tenor 
from  thofe  of  ou-r  blefTed  Saviour,  has  put  them  upon 
making  this  wretched  and  impious  evafion.  They  apo- 
logize for  themfelves  by  condemning  their  Lord  and  mafter. 
And  rather  than  acknowledge,  as  they  ought,  that  they 
do  not  preach  the  real  gofpcl  of  Jefus  Chrift,  they  deny 
that  Jefus  Chrift  himfelf  did.  But  notwithflanding  they 
alTert  our  Lord's  preaching  was  legal  St.  John  the  Baptift- 
was  plainly  of  a  d'uTerenc  opinion  ;  for  St.  John  the 
Evangeliji  informs  us  chap,  i.  that  he  barewitnefs  of  him—^ 
faying  —  The  law  was  given  by  Mofes,  but  grace  and  truth 
came  by  Jefus  Chrift.  And  our  Lord  himfelf,  when  the 
Baptift  fent  to  inquire  of  him  who  he  was,  told  the  mef- 
fengers  to  tell  John,  among  other  things,  that  the  poor 
had  the  gofpel  preached  to  them  ;  and  this  in  order  to 
jatisfy  the  Baptift,  that  he  was  the  true  Meffiah,  and  that 
another  was  not  to  be  looked  for,  I  muft,  therefore,  beg 
leave  ftill  to  think,  that  our  Lord  really  preached  his 
own  gofpel,  although  this  may  pofTibly  be  looked  upon 
by  fome  as  an  heterodox  opinion  ;  and  a  certain  mark  of 
my  denying  the  doBrines  of  grace. 

I  hope  it  appeal's  from  what  has  been  fald,  that  the 
love  of  God  and  of  our  neighbour  ;  that  (incere  piety 
of  heart  •,  and  a  righteous,  holy  and  charitable  life  ;  are 
the  weightier  matters  of  the  gofpel,  as  well  as  of  the  law. 
Indeed  thefe  are  more  evidently  the  fubftance  of  chrijiiarr 
duty,  than  of  jewifh.  Under  the  gofpel,  rituals  are  in- 
deed of  lefs  account  than  they  V7cre  under  the  law.  It 
is  not  on  this  mountain,  or  that,  that  God  is  to  be  wor- 
Ihipped  •,  every  place  is  a  cbrijlian  temple  •,  for  the  Father 
peketb  fuch  to  worjbip  him,  as  will  worff^ip  him  in  fpirit  and 
in  triuL    Rituals  were  but  a  yoke  and  a  burthen,  weak 

and. 


ijo  The  Love  of  God^ 

>and  beggarly  elements  even  under  the  law.  And  they  are 
much  more  fo  under  the  Gofpel,  when  compared  to  that 
fpiritual  facrifice  which  chriftians  are  to  offer  to  God. 
And  as  to  charity,  this  is  more  peculiarly  an  evangelical^ 
than  a  legal  duty.  For  which  reafon  it  is  that  St.  John 
lliles  this  a  new  commandment^  that  we  love  one  another. 

Upon  the  whole  then,  the  cafe  feems  to  fland  thus  — 
Although  the  chriftian  revelation  brings  us  acquainted 
with  many  truths  befides  thofe  which  the  light  of  nature 
fuggefts,  or  Judaifm  plainly  taught  ;  although  it  injoins 
us  to  do  feveral  things  which  would  not  have  been  ob- 
ligatory without  an  explicit  command  ;  although  it 
furniihes  us  with  a  great  variety  of  new  and  excellent 
motives  to  excite  us  to  the  practice  of  our  duty  in  all 
its  branches  ;  and  although  chriftianity  cannot,  for  thefe 
reafons,  with  any  fenfe  or  propriety,  be  faid  to  be  the 
fame  with  natural  religion,  or  only  a  re  publication  of 
the  law  of  nature  ;  yet  the  principal,  the  moft  important 
and  fundamental  duties  required  by  chriftianity  are, 
neverthelefs,  the  fame  which  were  injoined  as  fuch  under 
the  legal  difpenfation  ;  and  the  fame  which  are  dictated 
by  the  light  of  nature.  They  are  natural  moral  duties, 
inforced  with  revealed  and  fupernatural  motives ;  and  to 
be  performed  from  principles  peculiar  to  the  gofpel. 
And,  indeed,  it  is  plain  beyond  difpute,  that  the  fub- 
llance  of  true  religion  muft  neceflarily  be  the  fame,  not 
only  under  the  jewijh  and  chrijlian  difpenfations,  but 
alfo,  in  all  countries,  to  all  rational  creatures,  in  all  parts 
of  the  univerfe,  in  all  periods  of  time.  Modes  and  cere- 
monies of  religion  may,  indeed,  be  various  as  the  circum- 
•iflances  and  condition  of  men  ;  and  God  may  afford  dif- 
ferent degrees  of  light  and  knowledge  in  different  times 
and  places  :  But  the  fum  of  our  duty  refults  from  the 
nature  of  God,  our  relation  to  him,  and  one  another. 
And  this  muft  therefore  be  as  immutable  as  God  himfelf, 
with  whom  is  no  variablenefs^  neither  Jfjadow  of  turning. 
As  God  is  the  .fame  in  all  times  and  places »   ss  mankind 

bear 


the  Jirji  and  great  Commandment^  ^c.  i  c^i 

bear  the  fame   general  relation    to   him  in  all   times  and 
places  •,    and  as  our  relation  to  each  other  is  always  the 
fame,  except  as  to  fome  trivial  and  merely  circumftantial 
difference;    fo  the  fubftance  of  human  duty  muft  necef- 
farily  be  the  fame  alfo  in  all  times   and  places.     Thqre 
cannot  be  any  other  than  circumftantial  differences  in  the 
duty,  obligation  and  religion,  of  creatures  who  are  the 
offspring  of  the  fame  God  ;    creatures  endowed  with  the 
fame  common  nature  ;    and  creatures  bearing  the   fame 
general  relation  to  each  other.     Now  that  religion  which 
muft  remain  invariably  the  fame,  under  every  change  of 
circumftance,  through  all  ages,  in  all   places,   and  to  all 
rational  beings,  confifts  in  the  love  and  veneration  of  the 
fupreme  Father  and   Lord  of  the   univerfe,  and  in  the 
pracftice  of  righteoufnefs  and  charity.     This   is  the  reli- 
gion which  is  common   to  earth  and  heaven  :    It  is  the 
religion  of  angels  and  arch  angels  above,   as  well   as  of 
faints  below  :     This  was  the  religion  of  paradife   before 
the  apoftacy  of  mankind  ;  This  was  the  religion  of  Noah 
before  the  flood  :  This  was  the  religion  of  the  Patriarchs 
afterwards  :  This  was  the  religion  of  the  Ifraelitss  inEgypt 
before  the  law  :    This   was  the  religion   which  was  ra- 
tified by  God  at  mount  Sinai  :    This  was  the  religion  of 
the  law  and  the  prophets  to  the  day  of  the  Meffiah  :  This 
was  the  religion  which   He  and  his  apoftles  principally 
inculcated  upon  mankind,  under  the  gofpel  difpenfation  i 
And  this  will  be  the  religion,  the   employment  and  the 
happinefs   of  the  fpirits   of  jufi   men  made  perfe£2  here- 
after in  the  kingdom  of  heaven  ;    for  the  love  of  God, 
and  charity  fliall  never  fail,  although  whether  there  he  pro- 
phecies, they  fhall  fail  -,    whether  there   he  tongues,   they 
Jhall  ceafe  ;    and  although,  ivhsther  there  be  knowledge,  ii 
Jhallvanijh  away. 

Thus  do  thefe  two  duties  claim  the  fame  place 
and  pre-eminence  under  the  evangelical  difpenfation 
which  they  had  in  the  law  and  the  prophets :  On  thefe 
iwo  commandments  hangs  all  the  gofpel  ofjefus  Cbriji. 

1 


152  The  hove  of  Godj 

I  have  now  done  with  the  four  particulars  which  I 
propofed  to  difcufs  when  I  firfl:  entered  upon  this  fubjedV, 
There  are  various  moral  refle£lions  and  inferences  which 
naturally  arife  from  what  has  been  now  difcourfed  j  and 
io  1  muft  beg  your  patience  a  few  minutes  longer. 

I.  Then,  if  the  love  of  God  and  of  our  neighbour 
be  the  weightier  matters  of  the  go/pel  as  well  as  of  the 
law.y  we  are  naturally  led  to  bewail  the  folly,  and  un- 
happy condition  of  thofe  who,  in  a  manner,  leave  thefc 
out  of  their  religion.  There  are  innumerable  perfons 
even  in  the  chriftian  world,  who,  negledling  that  fub- 
ftantial  religion  which  confifts  in  the  pradice  of  thefe 
fublime  and  heavenly  duties,  employ  all  their  zeal,  care 
and  diligence  about  things  of  little  or  no  importance. 
Chriftianity  is  principally  an  inftitution  of  life  and  man- 
ners ;  defigned  to  teach  us  how  to  be  good  men,  and 
to  Ihow  us  the  neceflity  of  becoming  fo.  But  there  are 
multitudes  who  call  themfelves  chriftians,  who  content 
themfelves  with  an  idle,fpeculative  belief  of  certain  notions 
and  doftrines,  without  troubling  themfelves  about  that 
holinefs,  without  which  we  are  told,  that  no  man  /hall 
fee  the  Lord.  They  know  their  duty  7^  exaSlly,  and  be- 
iieve  it  fo  firmly^  that  they  imagine  they  may  well  be 
excufed  from  doing  it.  If  they  have  but  a  great  deal 
of  faith,  and  rely  ftrongly  upon  the  righteoufnefs  of 
Chrift,  they  think  they  cannot  mifs  of  falvation,  al- 
though, by  their  fins,  they  daily  crucify  the  fon  of  God 
nfrefb^  and  put  him  to  an  openfhame.  Some  are  plcafing 
themfelves  with  a  round  of  empty  formalities,  imagining 
that  religion  confifts  chiefly  in  frequent  faftings,  attend- 
ing upon  facraments,  and  worfiiiping  God  with  a  great 
deal  of  outward  pomp  and  ceremony.  They  forget 
that  God  is  a  fpirit ;  and  to  be  worfhipped  chiefly  in  Jpirit : 
and  love  all  kinds  of  ordinances  much  better  than  they 
love  their  neighbours.  There  are  many,  were  they 
afked,  which  was  the  firft  and  great  commandment,  if 
they  gave  an  anfwcr  agreable  to  their    own  pradlice, 

muli 


th2 firJ}andg?'eatConuna7idment^  &^c.  it; 3 

miifb  fay  —  Thou  flialc  tell  beads  devoutly  -,  vific  the 
iepulchres  of  antienc  faints-,  fall  down  before  reiiqucs  5 
pay  homage  to  painted  canvas,  to  carved  floncs,  and 
moulded  clay,  priy  frequently  to  the  mother  of  God  -, 
or  the  like  :  anil  if  they  thought  at  ail  of  the  love  of 
God,  and  our  neighbour,  would  aflign  them  only  thac 
low  place  which  our  Lord  gives  to  ty thing  mint,  anill; 
and  cummin.  Others  place  religion  chietiy  in  havirg 
frequent  raptures,  and  ftrange  trar.fports  of  mechanical 
('evotion  •,  in  which  the  lefs  they  exercife  their  realon, 
thQ  better  anil  more  gloiious  it  is.  For  'till  they  have 
loft  all  huuian  underjlanding^  they  think  it  impofTible  they 
fhould  get  a  divine  one.  Thus  they  go  on,  raifing  them- 
lelves  from  one  degree  of  religious  phrenzy  to  another, 
till  they  run  quite  divinely  mad  ;  and  then  they  imagine, 
that  with  St.  Paul,  they  are  caught  up  into  the  third 
heaven  •,  that  they  hear  unfpeakable  vjcrds ;  that  they 
fee  vijions,  and  have  a  multitude  of  revelations  given  to 
them.  And  the  confequence  of  this  is,  that  they  are 
lifted  up  above  meafure.  They  then  look  down  with 
contempt  upon  all  moral  duties,  as  being  below  fucli 
fpiritiuil  men.  They  are  for  a  religion  that  confifls  in 
ibmething  more  refined  and  lublime  thr.n  the  love  of 
God  and  their  neighbour  ;  thefe  are  but  barely  rational 
and  natural  duties,  and  fit  only  for  carnal  mcn^  or,  at 
beff,  babes  in  grace.  Nothing  can  hit  the  refined  tafle 
of  x\\t^tGoliah*s  in  chnftiarity,  but  what  has  feme  m,y' 
llerious  fublimity  in  it,  and  is  quire  remote  from  re^fon, 
AVhat  is  plciin  and  obvious  is  too  low  and  vulgar  for  fuc  h 
great  proficients  in  grace  and  fpiritual  knowledge.  God 
forbid  that  I  fnould  fay  any  thing  to  dllcourage  a  lively 
and  watm  devotion.  But  fuch  enthufialVic  ilighis  as 
ihrle,  have  no  countenance  from  the  gofpel  of  Chrid. 
And  the  almoft  invariable  confequence  of  indulging  I  hem, 
is  -he  neg!e(5l  of  folid,  fubftantial  religion  •,  a  rational 
love  of  God,  of  mankind,  and  the  pradice  of  moral 
virtue.  When  perforis  once  get  to^  gafping  thus  eagerly 
after  immediate  inl'piralion,  they  generally  tcwilder  t!:em.- 

W  fclvcs 


154  ^^    Love    of    God^ 

felves,  lofe  fight  of  common  fenfe,  and  neglefl  fober 
religion  for  the  fake  of  having  fermented  fpirits,  and 
fuperficial  flaflies  of  joy.  They  impute  all  their  ravings 
and  follies  and  wild  imaginations  to  the  fpirit  of  God  ; 
and  ufually  think  themfelves  converted,  when  the  poor, 
unhappy  creatures-  are  only  out  of  their  wits. 

2.  Since  the  fubftance  of  chriftianduty  confifts  in  the 
love'  of  God  and  of  our  neighbour,  and  in  the  pradlice 
of  morality,  this  fhows  us  what  a  gofpel-minifter*s 
preaching  ought  chiefly  to  turn  upon.  When  he  is  con- 
cerned with  fuch  as  are  already  chriftians  in  belief  and 
fpeculation  ;  that  which  he  has  to  do  ftill  is  to  bring  them 
JG  be  chriftians  in  heart  and  behaviour — Not  to  dwell  upon 
jpeculative  points  —  upon  trilling  diftindtions,  and  upon 
metaphyfical  niceties,  which  can  only  perplex  his  hearers, 
without  bettering  their  minds  and  morals  —  But  to  ex- 
cite them  to  put  on  a  temper  of  mind  and  an  outward 
converfation,  which  correfponds  to  their  holy  profefTion  ; 
and,  in  the  words  of  my  text,  to  love  the  Lord  their  God 
with  all  their  heart,  a?jd  their  neighbour  as  themfelves. 
However,  this  is  too  plainly  negledled  by  many.  Their 
conftant  cry  is  —  "  Believe,  believe"  —  *'  Come 
to  Chrift ''  —  "  Depend  upon  his  righteoufnefs."  As 
for  holinefs  and  good  works,  they  very  rarely  mention 
them  ;  and  when  they  do,  it  is  rather  with  a  defign  to 
undervalue  them,  and  perfwade  people  that  they  are 
good  for  nothing,  than  to  inforce  them  as  the  indifpen- 
fable  condition  of  falvation.  Nay,  thefe  things  are  not 
only  fpokcn  of  very  often  as  being  perfectly  ufelefs,  but 
( ven  hazardous  to  the  fouls  of  men.  Good  God  f  that 
I  he  defign  of  thy  gofpel  fhould  be  thus  fruftrated  by 
thofe  whofe  immediate  office  it  is,  to  inforce  the  holy 
precepts  of  it  upon  mankind  !  — 

3.  Hence  it  follows,  that  thofe  people  who  are  of- 
fended with  moral  difcourfes,  under  the  notion  that  they 
are  not  evangelicali  are  grofly  ignorant  of  the  y^i"}  fpirit 

and 


thejirjl  and  great  Com^nuftdment^  &^c.  155 

and  defign  of  chriftianity  —  They  knoiv  not  what  they 
fay,  nor  whereof  they  affirm  ;  and  need  to  be  taught  what 
are  the  rudiments  zndfirjl  principles  of  the  oracles  of  God. 
Such  ignorant,  licentious  perverters  of  the  gofpel,  tlie 
apoftle  fpeaks  of  in  his  fecond  epiftle  to  Timothy.  The 
time  will  come.,  fays  he,  when  they  will  not  endure  found 
do£irine.  But  after  their  own  lujls  fhall  they  heap  unto 
ihemf elves  teachers,  having  itching  ears  \  and  they  fjall  turn 
away  their  ears  from  the  truth,  and  be  turned  unto  faUes, 
And,  indeed,  of  all  fables  that  ever  were  de/ifed,  there 
was  never  one  that,  either  for  fillinefs  or  impiety, 
equalled  this,  that  faith  without  works,  without  the  Jove 
of  God  and  man,  and  a  life  of  holinefs,  is  fufficient  to 
bring  us  to  heaven. 

4.  From  what  has  been  faid,  we  may  fee  what  thofc 
doftrines  of  the  gofpel  are,  which  ought  to  be  defended 
and  propagated  with  the  greatefl:  zeal,  viz.  thofe  which 
more  immediately  relate  to  praftice  ;  to  the  love  of  God 
and  man  —  A  zeal  for   all  fuch  dodlrines  is   a  zeal  ac- 
cording to  knowledge.     But  it  is  apparent,   that  thefe  have 
been  but  little  regarded  by  many  chriftians,  in  comparifon 
of  others  which  a  man  might  di/believe  without  hurting 
his  morals,  or  endangering  his  falvation.     Thofe  things 
which  have   kept  the  chriftian  world  in   an    eternal  fer- 
ment •,  which  have  fharpened  the  fpirits  of  men  ;  and  fet 
little  angry  bigots  a  fnarling  and  growling  at  one  another, 
are    nice    metaphyfical   fooleries,    fcholaftic   diflindlions 
without  any  difference,  and  mere  words  without  a  mean- 
ing.     Thefe  are  the  things,  (  or  rather  the  fiothings  ) 
which  have  been  'difputed  about,   to  the   neglc(5l  of  ll.^ 
weightier  matters  of  the  gofpel  ;    and  even  to  the  deftruc- 
tion  of  all  piety  and  brotherly  love  \    of  every  thing  be- 
coming a  man  and  a  chriftian.     So  hot  and  furious  have- 
many  profelTed  chriftians  been  in  all  ages,  and  i'o  wrath- 
ful their  contentions,  about  nothing,  or  mere  trillcs,  that 
one  unacquainted  with  the  genius  of  their  religion,  would 
be  apt  to  think  it  a  very  different  thing  from  what  it  is. 

He 


1 56  TZj    Lo-ve    of    Gody 

He  might  be  apt  to  think  that  the  mailer  of  thefc  fori* 
o'js,  railing,  and  burning  difpiuants,  had  left  it  in  expfefs 
charge,  as  the  diftinguifhing  charafter  of  his  difciples, -*** 
not  that  they  fliould  he  wife  as  ferpents,   and  harmlefs  ds 
tiioz^cs  —  not  that  they  fhould  love  one  another;  and  pric* 
tice    mutual   forbearance  and   condefcention  ■*-  and   do 
unto  all  men  as  they  would  be  done  by  —  but  that  they 
fhoLild  be  venemous  and  malicious  as  ferpents  —  hate  ont 
another  with  all   their  hearts —*- do  to  every  orte  as  they 
would  be  willing  to  be  done  to   by  none^ —  go  together 
by  the   ears  about  words  and  founds-^—  dri'g  each  other 
to  goals  and  gibbets — to  dungeons,  and  the  fiames-— 
and   confign  all  over  to  hell-fire  at  laft,  who  could  not 
immediately  pronounce  their  uncouth  Jhihbokihs  —  But 
O  blelk-d  Jefus  !   thou  Saviour  of  the  world  /    is  this  for 
thy  difciples  to  love   one  anotheV  as  thou  hafl  'htdd  them  ? 
Or  did  ft  thou    mercifully   make  fence  bctwix't  God  and 
man  hy  the  blood  of  thy  crofs^    that  rft-tn   be/rtg  at   peace 
Vv'ith  God,  might  thus  make  war  upon  bhfe  afidtTier, 'a'fi'd 
inhumanly  fhed  each  others  blood  I       But        .      '    '/ 

5.  And  to  conclude:    fufFcr   me   to  befe^fch    ydW  a1^ 

feriouQy  toconfider  of  the  nature,the  great  end  and  defign 

of  the  gofpeUand  principally  to  regard  what  is  of  tht  great- 

eft  importance.  Content  n6t  yourfelves  with  believing  well 

—  with  being  zealous  either  for,  or  againft,  any  paftfculai: 

doflrines —  with  praftifing  the  rituals  of  religion  —  with 

being  fanguine  in  the  vindication   of  any    particular  fefl 

or    party,  or  in  oppofing  any  —  Thefe   things  will  not 

fecure  your   falvation.     *ris   then  and  then   only,  that 

you  will  be  the  real  difciples  of  Chrift,  fuch  as  he  will  own 

and   reward  at   the  laft   day,    when    your  faith  has  its 

g'  nuine  influence  upon  your  hearts  and  lives  ;    when  it 

ir  fpires  you  with  the  love  of  God,  and  of  your  neighbour  ; 

when  it   caufes   you  to   break  off  your  fins  by  repentance, 

and  your  iniquities  by  turning  to  the  Lord.     This  moral 

purity  of  heart  and  life,  is  that  religion  which  our  bleffed 

Saviour  has  taught  j    ir  is  that  religion  w'hich  employed 

hi*; 


the  fu^Jl  and  great  Commandment^  &^c,  157 

his  lips  •,  and  which  all  his  behaviour  preached  to  the 
world,  more  tloquently  and  louder  than  a  thoufand 
tongues.  For  God's  fake,  for  your  own  fake,  for  the 
honour  of  the  gofpel,  and  your  profefTion  ;  let  no  man 
deceive  you  with  vain  words.  He  that  doth  right eoufnefsy 
and  he  only,  is  righteous.  Let  no  man  amufe  you  with 
idle,  impious  ftories,  as  if  faith,  and  reliance  upon  Chrift, 
were  all  that  the  gofpel  made  neceflfary  in  order  to  your 
filvation.  As  furely  as  the  gofpel  is  a  real  revelation, 
fo  furely  are  thefe  notions  a  mere  dream — a  fable —  a  fable 
wherein  folly  and  wickednefs  feem  to  drive  for  prece- 
dency —  As  fure  as  there  is  a  God  in  heaven,  no  man 
will  go  thither  to  behold  his  glory^  and  to  enjoy  the  ever- 
lafting  pleafures  that  are  at  his  right  hand,  unlefs  he  for- 
fakes  his  fins,  and  becomes  holy  as  God  is  holy.  I  con- 
clude with  thofe  words  v/ith  which  our  blefled  Saviour 
concluded    his   fermon"  upon  the  mount.   Mat.  7.  24  — 

28.  whofoever  heareth  thefe  fayings  of  mine,   and 

doth  them,  I  ivill  liken  him  unto  a  vjife  man  which 
built  his  houfe  upon  a  rock  :  And  the  rain  defcended,  and 
the  floods  came,  and  the  wilds  blew,  and  beat  upon  that 
houfe  :  and  it  fell  not,  for  it  was  founded  upon  a  rock. 
And  every  one  that  heareth  thefe  fayings  of  mine,  and  doth 
them  not,  fhall  be  likened  unto  a  foolifh  man  which  built 
his  houfe  upon  the  fand  :  And  the  rain  defcended,  and 
the  floods  came,  and  the  wilds  blew,  and  beat  upon  that  houfe  -, 
nnd  it  fell,  and  great  was  the  fall  of  it. 


FINIS. 

f 


^ti'j"^0'^  'Jo-   6^''-CKi^ 


t^N-^ 


»<f^>Avk. 


